3.  l.'o6~. 


t^ 


•{6#^ 


^tt\it»f(»%iai^ 


%i 


PRINCETON,  N.  J. 


'** 


% 


Presented    by       c)V\(2y  0\\-A-VVAOf~. 


BV  4211  TFT 

Fry,  Jacob,  1834-1920.     I 
Elementary  homiletics,  or, 
Rules  and  principles  in  t 


'^1  /  n 


ELEMENTARY 

HOMILETICS 

OR 

RULES  AND  PRINCIPLES 

IN   THE 

preparation  an^  preacbing  of  Sermons 


BY 


v/ 


The   Rev.  JACOB   FRY,  D.D. 

PROFESSOR   OF    HOMILETICS   AND    SACRED   ORATORY   IN  THE   LUTHERAN 
THEOLOGICAL   SEMINARY   AT    MOUNT    AIRY,    PHILADELPHIA,  PA. 


SECOND  EDITION,  REVISED  AND  IMPROVED 


PHILADELPHIA 

BOARD  OF  PUBLICATION  OF  THE  GENERAL  COUNCIL 

1522  ARCH  STREET 
1901 


Copyright  by  JACOB  FRY. 


PREFACE  TO  THE  FIRST  EDITION. 


Four  years  ago  I  had  printed  in  pamphlet 
form  some  rules  and  notes  in  my  department 
of  Homiletics,  for  the  use  of  students  in  the 
Lutheran  Theological  Seminary  at  Mount  Airy, 
Philadelphia.  To  these  notes  others  were  added 
from  time  to  time,  which,  with  the  examples  given 
under  the  various  rules,  became  sufficiently  copious 
to  appear  now  in  book  form. 

The  book  does  not  claim  nor  pretend  to  be  a 
treatise  on  Homiletics,  nor  a  set  of  lectures  on  the 
subject,  in  full  form.  That  field  is  abundantly 
covered ;  but  there  seemed  to  be  need  of  a  text- 
book giving  only  rules  and  explanatory  notes, 
which  would  form  the  basis  of  free  lectures,  which 
are  always  preferable  in  the  department  of 
Practical  Theology,  and  give  the  instructor  every 
opportunity  to  make  his  own  additions,  comments, 
and    illustrations. 

It  may  also  be  of  helpful  service  to  young 
ministers,  whether  they  have  studied  larger  works 


4  PREFACE    TO    THE  FIRST  EDITION. 

on  the  subject  or  not,  in  presenting  in  succinct 
form  those  elements  and  first  principles  and  rules 
in  the  preparation  of  sermons  which  should  ever 
be  kept  in  view,  but  are  too  often  overlooked  or 
forgotten.  The  examples  given  under  many  of 
the  rules  will  aid  in  understanding  their  force 
and    meaning. 

Consisting,  therefore,  chiefly  of  such  elements 
and  rules,  and  intended  for  those  beginning  the 
great  work  of  preaching,  I  have  called  this  book 
Elementary  Homiletics,  and  as  such  send  it 
forth   to   find   and   fill   its   place. 

JACOB  FRY. 

Philadelphia,  Pa.,  1897. 


PREFACE  TO  THE  SECOND  EDITION. 


At  the  suggestion  of  several  teachers  of  Homi- 
letics  who  have  used  this  book  in  their  class- 
rooms, I  have  enlarged  some  of  the  explanatory 
notes  and  added  considerable  material,  so  as  to 
make  the  rules  and  principles  more  readily  under- 
stood  in   their   meaning   and   application. 

The  favorable  criticism  and  hearty  welcome 
wherewith  the  book  was  received,  and  its  first 
edition  so  soon  exhausted,  is  appreciated  and  grate- 
fully acknowledged. 

JACOB  FRY. 

Philadelphia,  Pa.,  1901. 


CONTENTS. 


PAGE 

Preface  to  the  First  Edition 3 

Preface  to  the  Second  Edition       5 

Table  of  Examples 9 

CHAPTER 

I.     Definition  and  Importance  of  Homiletics    ......  II 

Derivation  of  the  Term 13 

Invention.     Choice  of  Subjects 18 

II.     The  Selection  of  Texts 27 

III.  The  Theme  and  Material  of  the  Sermon       47 

IV.  Disposition  or  Division 64 

Rules  for  Main  and  Sub-divisions 67 

V.     Methods  of  Division..     The  Analytical       80 

The  Synthetical  Method 89 

VI.     Methods  of  Division  (Cont.)      96 

The      Prepositional,      Interrogative,     and      Expository 

Methods 96 — 108 

General  Remarks  on  Methods  of  Division I14 

VII.     The  Introduction  and  Conclusion 119 

VIII.     The  Composition  of  the  Sermon 134 

IX.     Ornamentation  of  Language 152 

Figures    of    Speech.     The    Use    of  Illustrations,    and 

the  Imagination      158 — 163 

X.     Originality  and  Imitation 166 

The  Study  of  Models 172 

XI.     Declamation  or  Delivery.     Vocal  Culture;  Utterance  .  175 

XII.     Posture  and  Gesture 189 

Methods  of  Delivery       196 

XIII.     Concluding  Notes  and  Principles 204 

Index 213 

7 


EXAMPLES  OF  DIVISION. 


PAGH 

Gen.  i "3 

ii 113 

iii "3 

xxviii 112 

Ex.  xxxiii  :  18-19 97 

Deut.  xxxiii :  25 100 

I.  Sam.  ii :  25 98 

II.  Sam.  xviii :  29 106 

Ps.  xvii:  15 78 

xix:  12 105 

xliv:  I 126 

Ii:  10 105 

Ixxiii  :  24 106 

Isa.  xii :  3 85 

xxi:  11-12 99 

Matt,  v:  15 77 

V.  23-24 98 

viii :  3 86 

xi:28 83 

xvi  :l6 78 

xx:8  99 

xxi:28 82 

xxi :  28-29 86 

Luke  ii :  49 98 

vii:  9 74 

xiv  :  21   126 

xiv  :28 128 

XV  :  2 82 

xvii  132 ^(> 

xix:4l  107 

xxii :  61-62 107 

xxiii :  42 106 

John  i:  5 102 

iv:9 92 


PAGB 

John  viii  136 127 

x;9 126 

x:II 75 

xi:28 105 

xi:  40 115 

xiii :  17 85 

xix:  5 loi 

Acts  ii:47 105 

iv  :  23 100 

ix:6 87 

ix  :  26 107 

xvi 113 

xviii  :  27 lOI 

xxii:  16 97 

Rom.  V  :  i 127 

viii  :  32 89 

X  :  9 88 

xi:  oZ "7 

xiv:  12 104 

Gal.  v:6 83 

V  :  22-23 116 

vi  :  14 100 

Eph.  ii:8 85 

iv:  13 93 

jv  :  30 103 

I.  Thess.  iv:  16 102 

II.  Tim.  iv:  7-8 74 

Heb.  ii:  18 84 

xi  :  2 103 

Jas.  i:  15 115 

I.  Pet.  iv  :  17 105 

Rev.  iii:  8 72 

xxii  :  13 128 


HOMILETICS. 


CHAPTER   I. 


DEFINITION     AND     IMPORTANCE     OF     HOMILETICS. 
CHOICE     OF     SUBJECTS. 

HOMILETICS  is  that  branch  of  theology  which 
teaches  the  principles  and  rules  according  to  which 
sermons  are  prepared  and  delivered.  It  covers  the 
whole  subject,  science,  and  art  of  preaching  or  public 
address  before  the  congregation.  Students  come  to 
theological  schools  to  become  theologians,  but  chiefly 
to  become  preachers.  Homiletics  is  therefore  the 
chief  aim  and  end  of  all  theological  study  ;  the  com- 
pletion and  crown  of  the  whole  course. 

Preaching  is  the  chief  business  of  the  Christian 
ministry,  and  the  most  frequent  form  of  public  speech. 
More  sermons  are  delivered  in  any  year  than  all  other 
public  addresses  combined.  In  this  fact  there  is  an 
element  of  strength  and  of  weakness ;  of  strength, 
because  of  the  frequent  opportunity  to  influence  pub- 
He  thought  and  action ;    of  weakness,  because  this 

11 


12  HOMILETICS. 


frequency  brings  the  temptation  to  become  careless 
in  preparation. 

There  is  a  wide  difference  between  a  sermon  scantily- 
prepared  and  a  sermon  erroneously  constructed.  The 
latter  may  be  found  in  sermons  of  elaborate  prepara- 
tion, and  is  a  fault  chargeable  not  to  lack  of  time,  but 
lack  of  observance  of  the  principles  and  rules  of  true 
homiletics. 

The  objection  that  preaching  is  too  sacred  to  be 
made  a  matter  of  art,  and  too  varied  in  its  topics  and 
ends  to  be  governed  by  rules  and  forms,  is  of  no  more 
weight  than  when  applied  to  any  other  business  or 
duty.  Every  sermon  has  two  elements,  divine  and 
human.  It  is  divine  in  its  substance,  which  is  the 
truth  as  revealed  in  God's  Word ;  but  it  is  human  in 
so  far  as  it  is  the  product  of  human  learning  and  skill 
in  its  preparation  and  delivery.  As  a  human  product 
every  sermon  is  a  matter  of  art,  and  as  such  demands 
the  highest  skill  and  best  method  of  which  the 
preacher  is  capable.  In  both  elements  it  will  show 
the  marks  of  its  maker. 

Rules  in  homiletics  are  meant  to  aid  and  not  to 
hinder  the  best  and  most  effective  kind  of  preaching. 
"  What  is  worth  doing  at  all  is  worth  doing  well," 
and  the  greater  and  grander  the  work  the  more  im- 
portant is  it  to  observe  this  rule.  Truth  may  be  pre- 
sented in  such  overwroucrht  or  stiffened  form  as  to 


DERIVATION  OF   THE    TERM.  1 3 

lose  its  force  and  end,  but  true  homiletics  will  put 
the  preacher  on  his  guard  against  this  as  well  as 
other  faults  by  which  sermons  are  spoiled.  Every 
preacher  will  have  some  method  or  rule  in  his  prep- 
aration and  preaching.  The  question  is — which  is 
the  best  method  and  rule  ?  To  aid  students  in  find- 
ing this  out  and  becoming  familiar  with  it,  is  the  im- 
portant purpose  of  this  branch  of  study. 

DERIVATION    OF   THE   TERM. 

The  term  Homiletics  is  derived  from  the  Greek 
ofuXkci),  signifying  both  to  assemble  and  to  converse 
together,  and  is  repeatedly  used  in  the  New  Testa- 
ment. \_Sce  Luke  xxiv :  14,  15.  Acts  xx :  11,  and 
xxiv:  26.  I.  Cor.  xv :  33.]  From  this  is  derived  the 
word  Homily,  which  was  the  earliest  form  of  public 
discourse  in  Christian  congregations,  and  from  this 
in  turn  comes  the  word  Homiletics.  The  word  Ser- 
mon, from  the  Latin  senno,  has  the  same  signification 
as  Homily,  but  generally  expresses  a  more  elaborate 
and  finished  discourse.  The  term  Postils  is  derived 
from  the  first  words  in  the  sentence  "  Post  ilia  verba 
textus,"  with  which  many  homilies  in  the  middle  ages 
began. 

In  the  New  Testament  other  words  besides  bfitlkco 
are  used  to  express  the  act  and  office  of  preaching. 
The  word  first  and  most  frequently  used  is  xr^p'Jaao), 


14  HOMILETICS. 


which  means  to  preach,  to  proclaim,  to  publish;  and 
the  preparation  and  preaching  of  sermons  has  there- 
fore been  called  by  some  keryctics,  instead  of  homi- 
letics,  as  expressing  more  exactly  the  sense  which  it 
is  intended  to  convey. 

The  two  words  really  describe  two  different  pur- 
poses of  preaching ;  xripuaam  meaning  the  public 
proclamation  of  the  gospel,  while  bfiiXico  means  the 
instruction  and  edification  of  the  congregation  of 
believers.  The  former  word  is  used  no  less  than 
seventy  times  in  the  New  Testament,  and  was  em- 
ployed by  Christ  in  His  great  commission  to  His  dis- 
ciples, "  Go  ye  into  all  the  world  and  preach  the  gos- 
pel to  every  creature."  The  word  b[iiXeo)  is  never  so 
used,  but  in  the  few  instances  in  which  it  occurs,  as 
above  stated,  signifies  to  talk  and  converse  together. 
Even  when  employed  to  describe  Paul's  preaching  at 
Troas  (Acts  xx:  ii),  it  is  translated  "talked  with 
them." 

A  third  term  used  in  the  New  Testament  to  de- 
scribe the  act  of  preaching  is  fxaprupsco,  which  sig- 
nifies to  bear  witness  or  testimony.  This  word  is  used 
repeatedly  in  the  first  chapter  of  John's  gospel  to  de- 
scribe the  preaching  and  office  of  John  the  Baptist. 
Christ  uses  it  in  John  xv :  27,  when  He  told  the  dis- 
ciples "  Ye  also  shall  bear  witness,  because  ye  have 
been  with  me  from  the  beginning."    Paul  also,  in  his 


DERIVATION  OF  THE    TERM.  I  5 


address  to  King  Agrippa,  describes  his  preaching  as 
"  witnessing  both  to  small  and  great,"  and  in  numer- 
ous passages  employs  this  word  in  its  various  forms. 

So  important  is  this  phase  of  preaching,  which 
not  only  proclaims  the  gospel,  but  bears  witness  of 
its  truth,  that  a  third  term,  martyrctics,  has  been 
invented  to  express  much  more  fully  than  "  homi- 
letics,"  the  business  of  preaching. 

A  fourth  term,  halieutics,  from  dlttuco,  to  be  a 
fisherman,  i.  e.,  to  "  catch  men,"  has  been  used  by 
some  homiletical  writers  to  express  another  idea  of 
the  sermon ;  that  which  regards  preaching  as  an 
art,  "  fishers  of  men,"  the  art  of  persuading  or 
alluring;  as  when  Paul  tells  the  Corinthians, 
"  Nevertheless,  being  crafty,  I  caught  you  with 
guile." 

But  none  of  these  more  recent  terms  has  dis- 
placed the  term  Homiletics  in  general  use.  Not 
only  is  it  because  it  is  longer  in  use,  but  rather 
because  it  expresses  more  exactly  the  purpose  of 
the  sermon  in  our  church  services.  The  great 
majority  of  those  who  attend  these  services  are 
believers,  to  whom  the  simple  announcement  or 
proclamation  of  the  gospel  is  unnecessary.  Their 
need  is  edification,  information,  and  further  instruc- 
tion in  God's  Word.  The  preaching  of  pastors  who 
are  settled   over   congregations  is  chiefly  "for   the 


1 6  HOMILETICS. 


perfecting  of  the  saints,  for  the  edifying  of  the  body 
of  Christ." 

The  proclamation  of  the  gospel  and  the  testi- 
mony as  to  its  truth  are  intended  for  the  outside 
world ;  for  those  who  have  not  heard  of  Christ,  or 
those  who  have  rejected  or  been  indifferent  to  His 
gospel.  But  i&^  of  these  hear  our  sermons,  and 
therefore  the  preacher's  aim  is  chiefly  to  feed  the 
flock  of  Christ  and  to  build  them  up  in  their  holy 
faith.  This  is  the  meaning  of  bfjidia),  and  the 
science  of  preaching  is  therefore  properly  termed 
Homiletics. 

Nevertheless,  the  other  terms  mentioned  should 
not  be  ignored  or  forgotten.  Unless  the  sermon  be 
a  special  one,  all  these  elements,  keryctic,  martyretic, 
and  halieutic,  as  well  as  homiletic,  should  enter  into 
it.  In  ordinary  congregations,  some  impenitent  and 
unbelieving  persons  will  be  found.  To  such,  the 
sermon  should  be  a  call  and  a  testimony.  It 
should  always  aim  at  bringing  souls  to  Christ,  as 
well  as  establishing  and  developing  those  who  are  in 
Him.  To  have  special  "  evangelistic  services  "  and 
sermons  for  the  unconverted  may  have  some  good 
results,  but  it  is  far  bettei-  to  have  every  sermon 
thoroughly  evangelical ;  adapted  to  those  who  are 
without,  as  well  as  to  those  who  are  within.  Thus 
every  sermon  will  be  suited  to  all  classes. 


INVENTION.  17 


THE    ORDER    OF    PARTS. 

Homilctics  is  usually  divided  into  four  parts  : 

1.  Invention,  or  the  selection  of  texts  or  topics, 
and  the  gathering  of  material. 

2.  Disposition,  or  the  division  and  arrangement  of 
the  subject  and  matter  of  the  sermon. 

3.  Composition,  or  the  development,  elaboration, 
and  style  of  the  discourse. 

4.  Declamation,  or  its  public  delivery. 

INVENTION. 

The  term  Invention  is  derived  from  the  Latin 
Invenio,  signifying  to  find,  to  discover,  to  contrive, 
to  procure  ;  and  expresses  the  act  of  the  mind  in 
searching  out  a  text  or  theme,  and  finding  out  what 
to  say  and  how  to  say  it.  It  may  be  in  its  begin- 
ning an  act  of  the  imagination,  as  the  artist  sees  in 
his  own  mind  the  image  before  he  touches  the 
marble  or  canvas ;  or  it  may  be  a  discovery,  the 
result  of  diligent  study  of  the  Scriptures,  or  re- 
vealed to  us  in  our  own  experience  and  observa- 
tions of  life. 

Every  sermon,  therefore,  is  either  a  creation  or  a 
discovery.  The  first  comes  as  the  result  of  care- 
ful study  of  a  text  or  topic  selected,  gradually 
growing  or  unfolding  until  it  takes  final  shape  in 


INVENTION. 


the  mind  of  the  preacher.  The  other  flashes  sud- 
denly before  him  as  he  is  reading  God's  Word  or 
otherwise  engaged.  Verses  and  passages  quite 
famihar  open  themselves  unexpectedly,  and  the 
sermon  is  a  new  discovery;  like  a  man  finding  a 
vein  of  rich  ore  in  a  field  across  which  he  has  often 
passed,  by  the  simple  overturning  of  a  stone. 

This  inventive  faculty  or  gift  of  making  or  finding 
a  sermon  should  be  cultivated  and  developed  by 
every  preacher.  It  will  keep  his  mind  and  heart 
awake  and  active,  give  freshness  and  interest  as  well 
as  material  aid  to  his  sermons,  and  furnish  a  con- 
stant source  of  pleasure  and  delight  in  his  studies 
and  preparations  for  the  pulpit. 

In  addition  to  this  creation  or  discovery  of  the 
sermon,  four  other  things  are  usually  included 
under  Invention,  viz.,  the  choice  of  subjects,  the 
selection  of  texts,  the  determination  of  the  theme, 
and  the  gathering  of  material. 

THE    CHOICE    OF    SUBJECTS. 

The  observance  of  the  Church  Year,  with  its 
various  seasons  and  appropriate  lessons  from  the 
Gospels  and  Epistles,  ordinarily  determines  the  sub- 
ject of  the  sermon  at  the  chief  service  on  the 
Lord's  day. 

Luther,  in  revising  and  reforming  the  Order   of 


THE   CHOICE    OF  SUBJECTS.  IQ 

worship  and  public  service,  retained  the  observance 
of  the  Church  Year  as  it  had  come  down  from  the 
early  ages  of  the  Christian  Church ;  and  while  he 
abolished  many  superfluous  festivals,  held  fast  to 
the  chief  festivals  and  seasons,  and  their  appro- 
priate lessons  for  each  Sunday  and  festival  of  the 
year,  selected  from  the  Gospels  and  Epistles  of  the 
New  Testament. 

The  sermon  should  be  in  the  line  of  the  service 
or  the  particular  thought  of  each  day,  unless  there 
be  some  special  and  sufficient  reason  for  changing  it. 

It  is  of  great  value  that  the  unity  of  worship  and 
instruction  should  remain  unbroken. 

Occasions,  however,  will  arise  and  circumstances 
demand  that  other  subjects  be  preached  on  be- 
sides those  contained  in  the  pericopes.  This  will 
generally  be  the  case  when  there  is  a  second  or 
evening  service,  and  quite  frequently  also  at  the 
first  or  morning  service.  In  congregations  where 
services  are  held  only  on  alternate  Sundays,  the 
preacher  must  choose  which  of  the  lessons  is  the 
more  important,  and  be  careful  that  no  chief  thing 
of  Christ's  life  or  teaching  be  omitted. 

For  all  such  occasions  when  a  choice  of  sub- 
jects outside  of  the  regular  selections  falls  to  the 
preacher,  it  is  important  to  have  some  rules  and  sug- 
gestions for  his  guidance. 


20  INVENTION. 


SUBJECTS    TO    BE   AVOIDED. 

1.  Those  irrelevant  to  the  purpose  of  preach- 
ing. Such  as  sermons  on  abstract  metaphysics ;  on 
natural  philosophy  and  science ;  the  mechanical  arts 
or  agriculture ;  mere  social  or  sanitary  questions ; 
partisan  politics,  etc. 

Sometimes  there  may  be  need  of  and  propriety 
in  a  brief  allusion  to  such  topics,  but  they  should 
never  supplant  the  gospel  by  being  made  the  sub- 
ject of  an  entire  discourse. 

2.  Certain  great  subjects,  belief  in  which  should 
be  taken  for  granted,  and  which  could  not  be 
covered  in  an  ordinary  sermon.  Such  as  the  exist- 
ence of  God ;  the  immortality  of  the  soul ;  the 
general  evidences  of  Christianity,  etc.  Attempts  to 
prove  or  explain  great  truths  like  these  often  raise 
doubts  rather  than  confirm  faith,  and  at  best  pro- 
duce but  little  benefit.  It  is  unwise  to  disturb  good 
foundations. 

3.  Nor  should  subjects  of  great  terror  and 
awe  be  made  the  topics  of  entire  sermons.  We 
are  to  declare  the  whole  counsel  of  God  and  not 
keep  back  any  of  His  warnings, — but  terrible  things 
should  not  be  discussed  too  familiarly,  but  pre- 
sented as  motives  in  the  application  of  sermons 
rather  than  made  the  chief  topic. 


SUBJECTS   TO  BE  AVOIDED.  21 


4.  Controversial  sermons  should  be  avoided 
except  the  occasion  be  imperative.  The  pulpit  is 
not  the  place  for  the  criticism  and  condemnation  of 
brethren  who  differ  from  us,  unless  the  difference 
amounts  to  fundamental  heresy.  Nor  is  it  the 
place  for  any  personal  controversy  or  grievance  a 
minister  may  have  with  members  of  his  congre- 
gation. 

5.  All  sensational  topics,  including  whatever 
is  merely  odd  and  curious,  are  to  be  religiously  ex- 
cluded. The  temptation  to  select  and  announce 
such  topics  to  attract  a  crowd  is  very  great,  but  it  is 
a  confession  of  pitiable  weakness  to  be  compelled  to 
resort  to  them,  and  a  perversion  of  God's  gospel 
and  grace  to  employ  them. 

Not  every  topic  or  sermon  which  creates  a  sensa- 
tion, however,  can  be  called  sensational  preaching. 
Every  sermon  ought  to  produce  a  sensation  in  the 
soul  of  the  hearer,  and  if  it  fails  to  do  so  it  is  a 
weak  sermon.  The  preaching  of  our  Lord  pro- 
duced a  sensation  which  roused  the  hopes  of  Israel 
and  the  wrath  of  the  scribes  and  Pharisees.  The 
people  were  astonished  at  His  teaching,  for  He 
taught  them  as  one  having  authority,  and  not  as  the 
scribes.  John  the  Baptist  produced  such  a  sensa- 
tion when  he  preached  in  the  wilderness  of  Judea 
that  all  Jerusalem  and  the  region  round  about  went 


22  INVENTION. 


out  to  hear  him.  Paul's  preaching  produced  such  a 
sensation  at  Antioch  that  "  almost  the  whole  city- 
came  together  to  hear  the  word  of  God."  Luther's 
preaching  produced  a  sensation  which  shook  not 
only  the  hearts  of  men,  but  the  thrones  of  empire, 
from  the  shores  of  the  Baltic  to  those  of  the  Medi- 
terranean Sea.  In  the  right  sense,  it  would  be  a 
good  thing  if  all  our  sermons  were  more  sensa- 
tional. 

But  if  by  the  term  is  meant  the  preaching  which 
aims  to  be  odd  and  eccentric,  which  plays  with  Holy 
Scripture  as  with  a  foot-ball,  or  which  sets  aside  the 
Word  of  God  and  selects  its  themes  from  anywhere 
and  everywhere  else, — which  advertises  itself  in  bold 
headlines  and  with  misrepresentations, — which  leaves 
nothing  undone  to  draw  a  crowd  and  everything  un- 
done to  save  a  soul, — such  sensational  preaching  is 
worse  than  weak,  it  is  wicked.  It  is  a  perversion  not 
only  of  the  Word  of  God,  but  of  the  whole  design 
and  purpose  of  the  pulpit.  It  is  a  surrender  to  the 
enemy.  It  is  a  confession  that  the  gospel  is  a  fail- 
ure, and  that  a  substitute  must  be  found  for  it,  and 
that  the  truth,  as  it  is  in  Jesus,  has  had  its  day,  and 
must  be  supplanted  by  something  more  suited  to  the 
public  taste.  It  creates  a  distaste  for  the  preaching 
which  converts  sinners  and  builds  up  believers,  and 
a  demand  for  that  which  will  astonish  and  amuse. 


SUBJECTS   TO  BE   CHOSEN.  23 

This  sort  of  topics  for  preaching,  like  spurious  re- 
vivals, may  overcrowd  churches  for  a  time,  but  is 
soon  exhausted,  and  then  the  fearful  reaction  comes, 
in  which  the  whole  cause  of  the  gospel  is  made  to 
suffer. 

SUBJECTS    TO    BE   CHOSEN. 

The  whole  range  of  Christian  doctrines  and 
duties,  together  with  subjects  pertaining  to  church 
life  and  personal  experience,  will  furnish  a  great 
variety  of  topics  which  are  always  proper  and  profit- 
able. 

We  have  already  spoken  of  the  topics  selected  for 
each  Sunday  of  the  church  year.  These  include  the 
chief  facts  concerning  redemption,  both  in  the  life 
and  teaching  of  our  Lord  and  in  the  writings  of  His 
disciples.  But  they  do  not  include  everything  in  the 
New  Testament.  "  All  scripture  is  given  by  inspiration 
of  God,  and  is  profitable  for  doctrine,  reproof,  correc- 
tion, and  instruction  in  righteousness,"  and  none  of 
its  facts  or  teachings  should  be  neglected.  The  Old 
Testament  also,  in  its  histories,  prophecies,  promises, 
and  warnings,  presents  subjects  in  great  variety  and 
of  deep  interest,  as  pulpit  themes  and  topics. 

In  selecting  your  subject  out  of  this  variety, 
several  considerations  should  guide  you. 

I.  Take  the  subject  which  lies  most  upon  your 
heart,  and  to  which  you  seem  to  be  most  drawn. 


24  INVENTION. 


Subjects  of  doctrine,  duty,  or  experience  will  often 
suggest  themselves,  and  ask  and  urge  a  hearing. 
These  may  be  the  promptings  of  the  Holy  Spirit 
"who  guides  us  into  all  truth ;  and  out  of  the  abun- 
dance of  the  heart,  the  mouth  will  speak  readily. 

2.  Consider  the  state  and  needs  of  the  congre- 
gation and  what  will  be  most  profitable  for  them  at 
the  time.  Not  always  what  you  feel  like  choosing, 
but  what  they  need,  should  often  decide  your  choice. 

Here  the  inclination  to  give  preference  to  church 
activities  may  need  to  be  restrained.  The  need  of 
instruction  in  certain  doctrines  which  are  not  un- 
derstood or  appreciated  may  be  greater.  Many  a 
preacher  shrinks  from  doctrinal  topics  because  they 
are  more  difficult  to  himself,  as  well  as  unpopular 
with  his  hearers.  This  unpopularity  may  be  his  own 
fault.  Doctrinal  sermons  and  subjects  can  be  pre- 
sented in  a  way  which  gives  them  an  absorbing  in- 
terest to  any  congregation.  They  lie  at  the  founda- 
tion of  all  Christian  life  and  duty,  and  their  proper 
presentation  will  often  do  more  to  produce  activi- 
ties in  a  congregation  than  if  activities  only  are 
urged.  A  simple,  earnest  sermon  on  "  Christ  sacri- 
ficing Himself  for  the  salvation  of  men"  may  bring 
out  larger  contributions  than  a  sermon  on  "  the 
neglect  of  church  members  to  pay  their  just  dues." 

But  whether  in  the  line  of  instruction  in  doctrine 


SUBJECTS   TO  BE   CHOSEN.  2$ 

or  in  urging  to  greater  activity  and  consistent  life, 
the  needs  of  the  congregation  should  be  duly  con- 
sidered. 

3.  Consider  what  will  be  suitable  and  appro- 
priate to  the  occasion  ;  to  the  day  or  season  of  the 
year,  etc.,  which  would  add  interest  and  give  special 
point  to  the  sermon.  Such  especially  would  be  times 
of  special  incidents,  calamity,  or  public  concern,  etc. 

A  good  sermon  will  fall  without  effect  if  its  topic 
is  inappropriate  to  the  occasion  when  it  is  preached, 
and  a  sermon  otherwise  very  ordinary  may  produce 
a  lasting  and  profitable  impression  because  it  is  in 
the  line  of  some  special  occurrence  or  public  atten- 
tion at  the  time. 

Also  days  set  apart  for  Thanksgiving  or  for  fast- 
ing, appointed  by  the  civil  authorities — and  also  the 
Sundays  nearest  the  Fourth  of  July,  Washington's 
birthday,  and  other  national  holidays,  will  give 
opportunity  for  sermons  of  a  national  character, 
which  may  be  useful  and  should  sometimes  be 
preached.  They  should  never  be  of  a  partisan 
character,  discuss  purely  political  questions,  nor 
criticise  the  rulers  of  the  land.  These  occasions 
should  be  used  to  remind  the  people  that  our  gov- 
ernment was  founded  by  Christian  men  on  religious 
principles,  that  our  national  prosperity  depends  on 
the   continued    favor    of    God,  and    that    our    laws 


26  INVENTION. 


should  ever  be  in  accordance  with  the  teachings  of 
His  Word. 

4.  Consider  what  has  been  neglected.  Keep 
a  record  or  hst  of  subjects  as  you  preach  on  them, 
and  an  occasional  examination  of  this  will  reveal 
what  important  subjects  have  been  unintentionally 
omitted,  which  should  be  presented. 


CHAPTER  II. 

THE   SELECTION    OF    TEXTS. 

When  a  subject  has  been  chosen,  the  next  step  is 
the  selection  of  a  suitable  text  of  Scripture  as  the 
foundation  of  the  sermon.  This  order  may  be  re- 
versed, /.  e.,  the  text  may  occur  first  and  decide  the 
topic  or  theme  of  the  sermon,  rather  than  the  topic 
or  subject  decide  the  text.  It  depends  on  whether 
the  sermon  is  to  be  topical  or  textual  in  its  general 
treatment,  and  the  order  in  which  the  one  precedes 
and  suggests  the  other  is  of  no  account.  We  placed 
the  choice  of  subject  first,  simply  because  it  is  the 
natural  order. 

Concerning  the  selection  of  texts,  we  give  the 
following  rules  and  statements  : 

I.  Every  sermon  should  be  founded  on  a  text, 
i.  e.y  on  some  passage  of  Scripture.  Only  in  extra- 
ordinary circumstances,  as  in  delivering  a  discourse 
on  some  special  occasion  or  some  topic  outside  the 
usual  range  of  sermons,  should  this  rule  be  dis- 
pensed with, — as  it  is  better  to  take  no  text  than  to 

put  into  one  what  was  never  intended. 

27 


28  INVENTION. 


2.  The  advantages  and  benefits  of  having  a 
text  are : 

{a)  It  keeps  us  to  the  true  idea  of  preaching,  viz., 
to  explain  and  enforce  the  Word  of  God.  A  sermon 
is  not  a  mere  rehgious  address  or  exhortation.  It 
proceeds  from  the  Word  of  God,  leads  into  that 
Word,  continues  with  that  Word,  and  attains  its 
highest  purpose  and  end  in  making  clear  and  plain 
the  meaning  of  that  Word. 

{b)  The  text  gives  strength  and  authority  to  the 
discourse.  The  power  of  the  pulpit  consists  in  the 
fact  that  its  occupants  can  say  "  Thus  saith  the 
Lord."  Without  this  foundation  the  sermon  loses 
its  claim  that  men  should  hear,  believe,  and  obey  it. 
The  text  therefore  is  the  ground  and  pillar  of  the 
sermon. 

(c)  It  is  a  great  aid  to  the  preacher  in  preparing 
his  sermon,  and  to  the  hearers  in  remembering  it, 
as  it  fixes  the  mind  on  some  definite  statement  or 
expression. 

{d)  While  preventing  the  preacher  from  wander- 
ing away  into  unprofitable  topics,  texts  of  Scripture 
also  furnish  the  richest  variety  of  thoughts,  arguments, 
and  illustrations  the  mind  or  heart  can  desire. 

3.  The  sermon  must  be  really  based  upon  the 
text,  the  thought  of  which  should  run  through  the 
entire  discourse.     It  is  a  misuse  of  God's  Word  to 


THE   SELECTION  OF   TEXTS.  29 

take  a  passage  from  it  as  the  text  of  the  sermon,  and 
then  make  no  further  use  of  it  or  allusion  to  it.  This 
is  making  it  a  pretext  instead  of  a  text.  On  that 
portion  taken  as  the  text,  the  sermon  is  constructed 
and  developed.  The  text  is  therefore  not  merely  the 
beginning  of  the  sermon,  but  that  on  which  it  rests 
for  its  assertions,  authority,  and  power;  and  the 
meaning,  spirit,  and  life  of  which  must  pulsate  through 
it  from  beginning  to  end. 

4.  Texts  should  neither  be  too  long  nor  ab- 
surdly short.  If  a  very  extended  passage  is  selected 
(except  for  Expository  preaching),  the  mind  is  con- 
fused by  the  variety  of  subjects  included,  and  the 
text  is  not  easily  remembered.  Texts  may  be  very 
short  if  they  cover  the  entire  theme  of  the  sermon, 
and  give  the  sense  of  the  passage,  e.  g.,  "  God  is  love," 
"Jesus  wept,"  "  Maran-atha,"  "And  he  said.  Come," 
etc.  But  usually  to  select  but  one  or  two  unimpor- 
tant words,  as  has  sometimes  been  done,  seems  like 
trifling  with  the  Word  of  God  and  the  great  business 
of  preaching.  A  sermon  on  the  New  Testament  ful- 
filling the  Old  was  based  on  the  words,  "  This  was 
that ; "  and  another  on  Excuses  had  for  its  text  the 
single  word  "But."  Such  trifling  cannot  be  too 
severely  condemned. 

5.  Passages  should  not  be  chosen  for  texts 
simply  because  they  are  unusual  and  striking, 


30  INVENTION. 


if  they  do  not  teach  what  the  sermon  is  meant  to  set 
forth.  A  sermon  by  a  popular  preacher,  on  the 
value  of  public  meetings  in  which  Christians  relate 
their  religious  experience  and  give  personal  testi- 
mony, was  based  on  Ps.  cvii :  2,  "  Let  the  redeemed 
of  the  Lord  say  so."  Any  inteUigent  hearer  who 
knew  the  connection  and  meaning  of  this  passage 
might  be  amused,  but  neither  convinced  nor  edified, 
by  the  sermon. 

"  Run,  speak  to  this  young  man  "  (Zech.  ii :  4)  is  a 
favorite  text  for  sermons  on  rescuing  young  men  from 
a  life  of  sin.  But  that  text  refers  to  the  prophet  Zech- 
ariah  himself,  who  was  a  young  man  when  he 
prophesied  as  the  servant  of  God.  "  I  have  a  mes- 
sage from  God  unto  thee"  (Judges  iii :  20)  is  another 
text  which  has  been  used  as  a  call  from  the  pulpit  to 
the  unconverted.  But  the  "  message  "  in  that  text 
was  a  dagger  with  which  Ehud  assassinated  Eglon ; 
surely  not  a  very  fit  figure  of  God's  voice  in  His 
Word.  To  wrest  Scripture  in  this  way,  in  order  to 
find  striking  texts,  sets  the  Word  of  God  entirely  at 
naught,  pays  no  attention  to  its  meaning,  and  brings 
preaching  into  disrepute  and  contempt. 

So,  too,  mere  incidental  sayings  or  statements  in 
Scripture,  which  contain  no  doctrine  or  important 
fact  upon  which  to  base  an  edifying  sermon,  should 
not   be    chosen   for   texts.      Some   little   incidental 


THE   SELECTION  OF  TEXTS.  3 1 

statements  may  be  and  are  rich  in  instruction  and 
suggestion,  and  have  been  used  to  great  advantage; 
but  ordinarily  it  is  better  and  safer  to  select  pas- 
sages in  which  truth  is  more  fully  and  directly 
taught. 

6.  It  is  a  mistake  to  give  preference  to  Old 
Testament  texts,  rather  than  those  taken  from 
the  New.  There  is  a  temptation  to  do  this  from 
the  fact  that  Old  Testament  texts  are  less  familiar, 
or  are  generally  connected  with  an  attractive  story. 

But  while  the  entire  Bible  is  our  storehouse  or 
armory  from  which  our  supplies  are  drawn,  we  must 
not  forget  we  are  ministers  of  the  New  Testament 
rather  than  of  the  Old. 

Old  Testament  texts  may  be  admirably  employed 
to  illustrate  the  New,  but  texts  which  teach  posi- 
tive truths  and  doctrines  are  far  stronger  than  those 
which  simply  illustrate  by  comparison  or  figure. 
Christian  doctrine,  duty,  and  life  do  not  rest  on  the 
Old  Testament,  but  on  the  New,  and  the  latter 
should  therefore  be  our  chief  text-book. 

7.  This  brings  up  the  question  whether  it  is 
proper  to  use  texts  by  way  of  accommodation, 
i.  e.,  to  select  a  text  for  the  purpose  of  illustrating 
some  truth  to  which  the  text  has  no  reference  or 
connection.  £.  g.,  Dr.  Ruperti's  sermon  on  "  God's 
love  to  sinful  man,"  his  text  being  II.  Sam.  xiv:  33, 


32  INVENTION. 


"The  king  kissed  Absalom";  or  Dr.  Seiss'  sermon 
on  "  People  who  start  for  heaven  but  never  get 
there  " — his  text  being  Gen.  xi :  32,  "  Terah  died 
in  Haran  " ;  or  Dean  Stanley's  sermon  on  "  The  dis- 
couragements of  God's  servants " — based  on  the 
remark  of  Elijah's  servant,  "There  is  nothing" 
(I.  Kings  xviii :  43) ;  and  many  other  examples 
which  might  be  given,  for  the  custom  of  treating 
texts  by  way  of  accommodation    is  very  common. 

The  chief  objection  urged  against  it  is  that  it  is 
an  unauthorized  use  of  the  sacred  narrative,  and 
puts  a  meaning  into  it  which  was  never  intended. 
Is  not  this  as  reprehensible  as  to  use  an  unfinished 
statement  in  Scripture  as  a  text,  or  to  wrest  it  en- 
tirely from  its  connection  ?  If  we  put  a  meaning 
into  a  passage  which  evidently  was  not  in  the 
writer's  mind,  are  we  really  expounding  God's 
Word,  or  are  we  making  it  suit  our  own  fancy? 
In  a  word,  may  preachers  accommodate  texts  to 
suit  their  sermons,  or  are  they  bound  to  accommo- 
date the  sermon  to  the  text? 

These  are  serious  questions,  not  to  be  lightly 
dismissed  or  overruled.  But  at  the  same  time  we 
should  consider  that  these  objections  can  be  urged 
against  the  spiritualizing  of  the  miracles  and  other 
acts  of  our  Lord,  which  has  always  been  regarded 
as  proper  when  kept  within  bounds ;  as  the  cure  of 


THE  SELECTION  OF  TEXTS.  33 

Bartimeus  is  an  illustration  of  the  cure  of  those 
spiritually  blind,  etc. 

Where  texts  are  chosen  by  way  of  accommoda- 
tion and  used  cautiously  and  wisely,  there  is  force 
in  the  argument  in  its  favor  that  it  opens  up  the 
historical  parts  of  the  Bible  as  a  rich  field  for  sug- 
gestive texts.  And  it  really  does  no  violence  to 
God's  Word,  provided  the  truths  presented  and 
illustrated  thereby  are  really  taught  in  other  parts 
of  the  Bible.  It  is  employing  the  art  and  power  of 
illustration  drawn  from  the  Word  of  God  itself,  and 
attracts  attention  from  the  start  through  the  story 
or  narrative  on  which  the  sermon  is   based. 

Not  necessarily  is  it  going  too  far  to  take  texts 
from  the  Old  Testament  to  show  how  they  are  ful- 
filled in  the  New.  This  applies  not  only  to  its 
prophecies,  but  also  to  its  narratives,  histories,  and 
promises.  The  writers  of  the  Old  Testament  needed 
not  always  to  understand  the  deepest  meaning  of 
the  sayings  they  recorded.  The  full  light  of  the 
New  Testament  was  necessary  to  see  and  under- 
stand the  real  import  and  significance  of  the  Old. 
As  our  Lord's  crucifixion  revealed  the  true  meaning 
of  Abraham  being  required  to  offer  Isaac,  or  of  Moses 
smiting  the  rock  in  Horeb,  so  we  can  now  perceive 
great  truths  in  much  of  the  Old  Testament  histories 

of  which  the  writers  themselves  may  have  had  no 
3 


34  INVENTION. 


understanding.  It  is  therefore  not  only  lawful,  but 
commendable,  to  search  those  ancient  storehouses 
of  Gospel  truth,  and  set  our  discoveries  before  our 
congregations. 

Furthermore  there  is  divine  warrant  for  such  use  of 
texts  in  the  fact  that  many  things  in  the  Old  Testa- 
ment history  were  types  of  the  Gospel  and  are  so 
explained  by  Christ  and  the  Apostles ;  as  in  John 
vi- 31-35,  hi  which  Jesus  applies  the  story  of  the 
Manna  to  Himself;  or  I,  Cor.  x  :  4,  where  Paul  says 
the  rock  smitten  by  Moses  "  was  Christ";  or  Gal. 
iv  :  19,  "Which  things  (Sarah  and  Hagar)  are  an 
allegory";  or  Heb.  xi  :  19,  where  it  is  said  Ab- 
raham received  Isaac  "  in  a  figure  " ;  and  in  vs.  26, 
Moses  is  said  to  have  "  esteemed  the  reproach  of 
Christ  greater  riches  than  the  treasures  in  Egypt," 
etc. 

Under  proper  limitations,  which  the  conscientious 
preacher  will  always  observe,  the  use  of  texts  by 
way  of  accommodation,  not  for  teaching  but  illus- 
trating truth,  is  justifiable  and  sometimes  of  special 
value.  Texts  thus  chosen  cannot  be  used  to  teach 
or  establish  Gospel  truths.  Only  texts  which 
directly  declare  and  positively  set  forth  Christian 
doctrine  can  so  be  employed.  But  many  incidents 
and  occurrences  mentioned  in  the  Bible,  aid  wonder- 
fully in  giving  interest  and  lustre  to  these  truths  and 


THE   SELECTION  OF  TEXTS.  35 


are  of  great  service  when  used  by  way  of  illus- 
tration. 

8.  Another  general  rule  in  selecting  free  texts  is 
to  give  preference  to  such  as  are  really  God's  words. 
Many  sayings  in  the  Bible  were  uttered  by  heathen 
or  wicked  people,  those  who  were  God's  enemies, 
and  even  by  Satan  himself.  Sermons  are  not 
unusual  on  Job  i  :  9,  "  Doth  Job  fear  God  for 
nought  ? "  the  purpose  being  to  teach  no  man 
serves  God  without  being  rewarded.  This  is  true, 
but  surely  Satan  ought  not  to  be  the  person  to 
teach  it.  Unless  the  preacher  is  careful  to  state 
whose  words  they  are  and  why  he  chooses  them, 
such  texts  may  be  mischievous  to  those  familiar 
with  their  origin.  It  would  seem  strange  to  take 
that  text  when  the  words  of  our  Lord  in  Matt,  xix : 
29,  would  be  more  suitable  and  forcible. 

After  our  Lord's  statement  to  His  disciples  in 
John  xvi :  12-14,  it  would  not  be  proper  to  say  that 
the  teaching  of  the  Apostles  is  inferior  in  impor- 
tance to  His  own.  While  the  words  which  fell  from 
His  lips  should  ever  have  the  first  place,  the  doc- 
trines taught  by  His  Apostles  after  His  death  and 
resurrection,  and  especially  after  the  gift  of  the 
Holy  Spirit  at  Pentecost,  must  not  be  held  in  less 
regard.  The  great  doctrine  of  the  atonement  could 
not  be  fully  set  forth   until  after  the  sacrifice  had 


36  INVENTION. 


been  made,  nor  the  cleansing  power  of  His  blood 
until  that  blood  had  been  shed. 

But  alike  in  the  gospels  and  epistles,  sayings  are 
introduced  which  fell  from  uninspired  lips,  and  often 
from  the  enemies  of  the  truth,  which  if  used  at  all 
as  texts  must  be  used  with  careful  explanation. 
The  sayings  of  Pilate,  Felix,  Festus,  Agrippa,  etc. 
have  frequently  been  taken  as  forcible  texts  to  show 
the  delusions  and  excuses  of  worldly  minds,  but 
inspired  words  uttering  positive  truths  present  a 
much  stronger  foundation  for  a  sermon. 

9.  Texts  should  not  be  taken  from  the  Apoc- 
ryphal books.  While  they  are  printed  in  some 
editions  of  the  Bible  and  have  a  certain  value,  they 
are  not  the  inspired  Word  of  God,  and  should  not 
be  used  as  texts.  For  the  same  reason  several  pas- 
sages in  the  canonical  books,  like  John  v  :  4,  and 
I.  John  V :  7,  which  are  now  regarded  by  the  best 
authorities  as  interpolations,  should    not    be  taken. 

10.  Ordinarily  the  text  of  the  sermon  for  the 
chief  service  of  the  day  should  be  taken  from  the 
Gospel  or  Epistle  for  that  day,  either  whole  or  in 
part. 

These  lessons  for  each  Sunday  of  the  year,  called 
pericopes  {i.  e.,  taken  out  of  the  Scriptures),  are  pas- 
sages selected  because  appropriate  to  the  particular 
fact  or   thought  assigned  to  each  day,  and  embrace 


THE   SELECTION  OF  TEXTS.  37 


the  chief  points  in  the  history  of  redemption. 
They  are  of  very  ancient  origin,  dating  back  to  the 
time  of  Jerome.  At  the  time  of  the  Reformation, 
Luther  retained  them,  with  a  few  alterations,  and 
their  use  is  still  observed  in  the  lessons  read  at 
public  services  because  the  selection  has  been  judi- 
ciously made,  completing  in  the  course  of  each 
year  every  essential  of  our  Christian  faith. 

The  advantages  of  preaching  on  these  pericopes 
may  be  briefly  stated  : 

{a)  It  makes  Christ  the  centre  and  theme  of 
our  sermons  and  presents  the  chief  facts  of  His  life 
and  the  doctrines  He  taught,  in  regular  order  once 
every  year.     It  is  therefore  eminently  Christian. 

Every  important  fact  in  His  life.  His  birth,  public 
acts  and  ministry,  sufferings,  death,  resurrection  and 
ascension,  is  thus  brought  before  the  congregation 
in  regular  order ;  and  thus  what  He  did  and  what 
He  taught  form,  as  they  should,  the  great  themes 
of  our  preaching. 

{J})  It  accords  with  and  preserves  the  ciiltus  and 
spirit  of  our  church,  which  bases  her  order  of  wor- 
ship and  instruction  upon  the  church  year.  It  is 
therefore  eminently  churchly.  It  has  been  a  mark 
of  distinction  by  which  our  church  has  been  recog- 
nized, and  should  not  be  abandoned  without  good 
cause.     It   may  have    crippled  the  freedom  of  the 


38  INVENTION. 


pulpit  where  the  law  of  the  land  couipelled  their  use 
and  allowed  no  deviation  under  any  circumstances, 
but  that  is  no  argument  against  their  ordinary  use 
under  the  liberty  we  possess.  We  should  hold  fast 
to  that  which  the  church  has  decided  is  good,  and 
preserve  the  unity  of  the  faith  aild  of  the  Spirit. 

{c)  It  maintains  the  communion  of  saints  in 
furnishing  the  same  topic  and  thought  for  all  con- 
gregations assembled  on  any  particular  day.  Even 
those  churches  which  reject  the  use  of  these  peri- 
copes,  recognize  in  their  international  lessons  the 
value  of  all  believers  having  the  same  Scripture 
lessons  or  topics  of  study  and  prayer  on  the  same 
day,  throughout  the  world.  There  is  something 
helpful  as  well  as  delightful  in  knowing  that 
God's  children,  no  matter  how  widely  separated  by 
distance,  are  united  by  the  same  particular  phase  of 
gospel  truth,  and  are  listening  to  sermons  on  the 
same  topic,  wherever  they  are  assembled  on  any 
Lord's  day. 

{d)  It  preserves  the  congregation  from  being 
subject  to  the  special  whims,  likes  or  dislikes  of  the 
preacher  in  his  choice  of  texts  and  topics.  He  may 
be  indifferent  to  or  prejudiced  against  some  impor- 
tant fact  or  truth  of  the  gospel,  and  if  left  to  his  own 
free  choice,  may  never  present  it  to  the  congregation. 
Or  he  may  have  a  fondness  for  some  one  class  of 


THE   SELECTION  OF  TEXTS.  39 

texts,  and  use  them  continually  to  the  exclusion  of 
others  which  may  be  more  important.  The  peri- 
copcs  will  furnish  the  variety  which  our  sermons 
should  have,  and  are  adequate  for  the  presentation 
of  all  the  essential  truths  of  Christianity. 

{e)  While  thus  guarding  the  interests  and  rights 
of  the  congregation,  it,  at  the  same  time,  saves  the 
preacher  the  perplexity  and  loss  of  time  incident  to 
selecting  texts  at  random.  Every  preacher  knows 
how  much  valuable  time  is  lost  in  deciding  the  topic 
and  text  for  his  next  sermon,  and  it  is  a  great  relief 
and  welcome  guide  when  our  Mother-Church  tells 
us  in  advance  what  is  to  be  our  topic  and  should  be 
our  text. 

As  intimated  above,  we  are  very  far  from  believing 
or  advocating  the  compulsory  use,  by  ecclesiastical 
enactments  or  otherwise,  of  these  pcricopes  as  the  in- 
variable texts  for  the  sermon  at  the  chief  service  of 
each  Sunday.  The  Word  of  God  is  not  bound,  and 
Luther  made  a  great  discovery  in  the  library  at  Er- 
furt when  he  found  there  was  a  great  deal  in  the  Bible 
which  was  not  in  the  pericopes.  Some  of  the  most 
precious  things  in  the  New  Testament,  e.g.,  the  par- 
able of  the  prodigal  son,  the  conversation  of  Christ 
with  the  woman  of  Samaria,  the  restoration  of  Peter, 
the  best  chapters  teaching  justification  by  faith,  etc., 
do  not  occur  in  the  lessons  for  any  Sunday  in  the 


40  INVENTION. 


year,  and  ought  at  times  to  be  the  subject  of  sermons. 
But  with  the  hberty  which  the  church  allows  for  all 
such  exceptions,  the  ordinary  and  customary  use  of 
the  regular  lessons  as  furnishing  the  texts  for  ser- 
mons, is  of  great  value,  as  we  have  shown  in  the  five 
arguments  given,  and  should  not  be  set  aside  except 
for  good  and  sufficient  reason. 

II.  Other  texts,  not  in  the  pericopes,  but  appro- 
priate to  or  suggested  by  the  particular  thought 
of  the  day  or  season  of  the  church  year,  may  be 
used  to  great  advantage.  Many  such  texts  can  be 
found  both  in  the  Old  and  New  Testaments  which 
will  bring  out  such  particular  thought  equally  well, 
and  sometimes  in  more  striking  form  than  the  peri- 
copes themselves.  While  maintaining  the  church-year 
idea,  they  give  variety  and  interest  to  our  sermons 
beyond  what  is  possible  when  the  texts  are  always 
chosen  from  the  Gospel  or  Epistle  for  the  day. 

For  example,  on  the  first  Sunday  in  Advent,  texts 
containing  prophecies,  types,  and  promises  concern- 
ing Christ,  will  be  appropriate ;  and  such  passages  as 

Ps.  cxxx  :  6.  "  My  soul  waiteth  for  the  Lord  more 
than  they  that  watch  for  the  morning." 

Sol.  Song  V  :  2.  "I  sleep,  but  my  heart  waketh : 
it  is  the  voice  of  my  Beloved  that  knocketh,  saying 
Open  to  me." 

Acts  iii :  24.  "  Yea,    and    all    the    prophets    from 


THE  SELECTION  OF  TEXTS.  4 1 

Samuel,  as  many  as  have  spoken,  have  Hkewise  fore- 
told of  these  days." 

Heb.  i :  1-2.  "  God,  who  at  sundry  times  and  in 
divers  manners  spake  in  time  past  unto  the  fathers 
by  the  prophets,  hath  in  these  last  days  spoken  unto 
us  by  His  Son." 

Heb.  xi :  13.  "These  all  died  in  faith,  not  having 
received  the  promises,  but  having  seen  them  afar  off, 
were  persuaded  of  them  and  embraced  them."  A 
similar  text  is  I.  Pet.  i :  lo-i  i. 

II.  Pet.  i :  19.  "  We  have  also  a  more  sure  word  of 
prophecy ;  whereto  ye  do  well  to  take  heed,  as  unto 
a  light  that  shineth  in  a  dark  place,  until  the  day 
dawn,  and  the  daystar  arise  in  your  hearts." 

Rev.  iii  r  20.  "  Behold,  I  stand  at  the  door  and 
knock :  if  any  man  hear  my  voice  and  open  the  door, 
I  will  come  in  to  him,  and  will  sup  with  him,  and  he 
with  me." 

On  the  second  Sunday,  the  many  texts  concern- 
ing Christ's  second  coming  will  be  in  place,  as 
well  as  texts  like  Luke  xviii :  8,  "  When  the  Son 
of  Man  Cometh,  shall  He  find  faith  on  the  earth?" 
Or  xix :  13,  "Occupy  till  I  come." 

On  the  third  and  fourth  Sundays,  texts  relating 
to  the  character,  mission,  and  work  of  John  the 
Baptist  will  give  variety  to  Advent  sermons,  such 
as  Acts  xiii:25,  "John  fulfilled  his  course." 


42  INVENTION. 


John  i :  7,  "  The  same  came  for  a  witness,  to  bear 
witness  of  the  Light,  that  all  men  through  him  might 
believe." 

John  V  :  35.  "  He  was  a  burning  and  a  shining 
light." 

In  a  more  subjective  sense,  texts  on  the  prepara- 
tion of  the  heart  to  receive  Christ  may  be  used  with 
good  effect  during  this  season. 

The  Epiphany  season  brings  before  the  congre- 
gation not  only  the  manifestation  of  Christ  to  the 
Gentiles,  but  His  entire  public  life,  ministry,  and 
teaching.  Texts  referring  to  Christ  as  our  teacher, 
example,  etc.,  belong  here, — such  as  Acts  x  :  38, 
"  Jesus  of  Nazareth,  who  went  about  doing  good." 
Acts  xxvi :  26,  "  For  this  thing  was  not  done  in  a 
corner," — on  the  publicity  of  Christ's  life. 

Luke  ix  :  56.  "  The  Son  of  man  is  not  come  to 
destroy  men's  lives,  but  to  save  them." 

Matt,  vii :  28-29.  "  The  people  were  astonished  at 
his  doctrine :  for  he  taught  them  as  one  having 
authority,  and  not  as  the  scribes." 

I.  Peter  ii  :  2 1 .  "  Leaving  us  an  example,  that 
ye  should  follow  His  steps." 

Matt,  viii :  20.  "  Foxes  have  holes,  and  the  birds 
of  the  air  have  nests ;  but  the  Son  of  man  hath  not 
where  to  lay  his  head." 

IL  Cor.  viii :  9.  "  Ye  know  the  grace  of  our  Lord 


THE  SELECTION  OF  TEXTS.  43 

Jesus  Christ,  that,  though  he  was  rich,  yet  for  your 
sakes  he  became  poor,  that  ye  through  his  poverty 
might  be  rich." 

Missionary  sermons  also  are  very  appropriate  to 
this  season,  and  will  suggest  numerous  texts. 

The  season  of  Lent  is  especially  rich  in  appro- 
priate texts,  many  of  which,  as  in  Advent,  will  be 
found  in  the  types,  sacrifices,  and  prophecies  of  the 
Old  Testament.  On  the  first  Sunday,  which  brings 
before  us  Christ  tempted  of  the  devil,  suitable  texts 
will  be 

Ps.  xvii :  4,  "  By  the  word  of  thy  lips,  I  have  kept 
me  from  the  paths  of  the  destroyer." 

II.  Cor.  ii:ii.  "Lest  Satan  should  get  the 
advantage  of  us ;  for  we  are  not  ignorant  of  his 
devices." 

Heb.  ii :  18.  "For  in  that  he  himself  hath  suf- 
fered being  tempted,  he  is  able  to  succor  them  that 
are  tempted." 

I.  John  iii :  8.  "  For  this  purpose  the  Son  of  God 
was  manifested,  that  he  might  destroy  the  works  of 
the  devil." 

Texts  for  sermons  on  the  sufferings  of  Christ 
will  be  found  in  Isa.  liii,  and  throughout  the  Epistle 
to  the  Hebrews,  e.  g.,  ii  :  10,  14,  17,  18  ;  iv  :  15  ;  v : 
8-9;  vii:  25-26;  xii :  2-3.  Lent  is  also  the  season 
for  sermons  on  penitence  and  humiliation,  and  on 


44  INVENTION. 


the  trials  and  sorrows  of  life,  texts  for  which  abound 
in  every  part  of  the  Bible. 

The  Easter  season,  extending  to  Ascension  day, 
will  be  found  short  enough  for  sermons  based  on  or 
suggested  by  our  Lord's  resurrection.  The  dif- 
ferent appearances  of  the  risen  Lord  will  furnish 
topics  and  texts  of  wonderful  interest,  as  will  other 
passages  like 

Isa.  lxiii:i.  "Who  is  this  that  cometh  from 
Edom,  with  dyed  garments  from  Bozrah  ?  this  that 
is  glorious  in  his  apparel,  travelling  in  the  greatness 
of  his  strength  ?  I  that  speak  in  righteousness, 
mighty  to  save." 

Matt,  xxi :  42.  "  The  stone  which  the  builders 
rejected,  the  same  is  become  the  head  of  the 
corner." 

II.  Tim.  i  :  10.  "  Our  Lord  Jesus  Christ,  who  hath 
abolished  death,  and  hath  brought  life  and  immor- 
tality to  light." 

I.  Pet.  1:3.  "  Blessed  be  the  God  and  Father  of 
our  Lord  Jesus  Christ,  which  according  to  His 
abundant  mercy  hath  begotten  us  again  unto  a 
lively  hope  by  the  resurrection  of  Jesus  Christ  from 
the  dead." 

Rev.  i :  18.  "I  am  he  that  liveth,  and  was  dead; 
and,  behold,  I  am  alive  forevermore,  Amen ;  and 
have  the  keys  of  hell  and  of  death." 


THE  SELECTION  OF  TEXTS.  45 

So  too  Rev.  V :  5~6.  (The  lamb  changed  to  a 
hon.)     Heb.  xiii  :  20-21,  etc. 

These  are  but  few  out  of  many  which  might  be 
mentioned  to  show  how  other  texts  besides  those 
in  the  pericopes  can  be  used,  while  the  church- 
year  thought  is  carefully  observed. 

12.  As  a  rule,  it  is  not  wise  to  choose  the 
same  texts  which  have  been  repeatedly  preached 
on  before.  The  wise  householder  brings  out  of  the 
storehouse  things  new  and  old.  Claus  Harms's 
reply  to  a  question  about  repeating  old  sermons, 
was  "  O  sing  unto  the  Lord  a  new  song."  His 
objections  to  being  altogether  confined  to  the  Gos- 
pels for  the  day,  in  the  matter  of  texts,  are  interest- 
ing and  forcible.  While  the  extended  passages 
which  form  these  pericopes  give  great  variety  of 
topics  of  discourse,  and  therefore  are  not  open  to 
the  objection  to  the  repeated  use  of  the  same  short 
texts,  it  is  wise  often  to  take  other  texts  appropriate 
to  the  particular  Gospel,  day,  or  season  of  the 
church  year,  rather  than  always  to  use  the  words  of 
that  particular  Gospel. 

It  is  hard  to  make  a  new  sermon  on  a  text  fre- 
quently used  before,  and  the  Bible  is  very  full  of 
new  ones  which  the  diligent  student  is  not  long  in 
discovering.  To  choose  a  text  only  because  it  is 
unfamiliar  is  a  mistake,  but  the  mistake  is  not  much 


46  INVENTION. 


less  to  take  familiar  and  oft-used  texts  when  new 
ones,  equally  important,  appropriate,  and  instructive 
can  be  had  for  the  searching. 

13.  A  convenient  blank-book  in  which  to  note 
texts  as  they  occur  to  your  mind  in  your  studies  or 
pastoral  work,  is  a  help  in  choosing  texts.  The 
particular  thought,  purpose,  application,  or  arrange- 
ment which  strikes  the  mind  at  the  time,  should 
also  be  noted. 


CHAPTER  III. 

THE     THEME     AND      MATERIAL      OF     THE     SERMON. 

THE    DETERMINATION    OF    THE   THEME. 

By  the  theme  is  meant  the  subject  or  topic  of 
a  sermon  stated  as  a  proposition.  It  is  this  propo- 
sitional  form  which  makes  it  differ  from  the  mere 
title  of  the  discourse. 

The  terms  subject  and  theme  are  often  used 
interchangeably, — but  properly  the  subject  or  title 
is  expressed  in  a  single  word  or  phrase,  while  the 
theme  is  a  concise  statement  of  what  we  propose 
to  do  with  the  topic  or  text  announced.  Thus  on 
John  xiv:  23,  the  title  of  the  sermon  would  be, 
"  Love  to  Christ,"  but  the  theme  should  be,  "  Obe- 
dience to  Christ  is  the  best  proof  of  our  love  to 
Him."  On  Prov.  xxii :  6,  the  title  would  be,  "  The 
children  of  the  Church,"  but  the  theme  "  The  duty 
of  the  Church  to  educate  and  train  her  children." 
On  Rom.  v:  i,  the  subject  is  Justification,  but  the 
theme  "  Faith  in  Christ  is  the  only  ground  of  our 
justification  with  God." 

Sometimes  the  text  itself  is  expressed  in  such 
form  and  language  as  to  need  no  further  proposition 

47 


48  INVENTION. 


or  theme,  e.  g.,  Matt,  v :  8,  "  Blessed  are  the  pure 
in  heart,  for  they  shall  see  God."  Or  Matt,  ix :  6, 
"  The  Son  of  Man  hath  power  on  earth  to  forgive 
sins."     These  need  no  clearer  statement. 

So  too  the  title  or  topic  of  the  sermon  may  be 
sufficiently  comprehensive  and  need  no  separate 
theme.  On  Gal.  v :  6,  "  Faith  which  worketh  by 
love;"  if  the  title  is  "The  three  elements  in  Chris- 
tian life,"  it  will  be  sufficient.  So  if  on  Matt,  xxi :  28, 
the  title  of  the  sermon  is  "  Laboring  in  God's  vine- 
yard;" or  on  Rom.  vii :  12,  "The  excellence  of 
God's  law,"  no  separate  theme  is  necessary. 

USE  AND  ADVANTAGES  OF  THE  THEME. 

The  use  of  a  theme  as  a  special  feature  in  the  ser- 
mon came  in  with  the  scholastic  method  of  preach- 
ing. As  long  as  preaching  kept  the  form  of  the 
homily  and  was  chiefly  an  exposition  of  the  Script- 
ures, a  particular  theme  was  neither  thought  of  nor 
necessary.  But  when  the  selection  of  distinct  topics 
for  more  formal  presentation  and  discussion  in  the 
pulpit  came  into  use,  some  specific  statement  of  the 
subject  to  be  discussed  became  necessary  after  a 
general  introduction,  and  this  was  known  as  the 
theme  of  the  sermon.  It  was  carefully  worded  and 
made  sufficiently  comprehensive  to  be  the  basis  of 
the  divisions  of  the  discourse.     It  was  the  propositio. 


USE  AND  ADVANTAGES   OF   THE    THEME.     49 

out  of  which  sprang  the  qiicestioncs  or  chief  heads 
of  the  sermon,  according  to  the  scholastic  method 
of  preaching.  Sometimes  this  theme  took  the 
form  of  a  question,  in  which  case  the  answers  to  it 
formed  the  homiletical  division. 

The  theme  is  a  much  more  prominent  feature  of 
the  sermon  among  German  divines  than  among 
EngHsh.  In  Enghsh  discourses  the  division  generally 
is  based  on  the  text  itself,  but  in  German  it  is  based 
on  the  particular  theme  drawn  from  the  text.  One 
reason  for  this  is  the  custom  among  Germans  to  take 
the  entire  Gospel  for  the  day  as  the  text  much  more 
frequently  than  English  preachers  do.  When  the 
same  text  is  used  on  the  same  Sundays  for  a  series 
of  years,  the  inventive  faculties  of  the  preacher  are 
taxed  to  the  utmost  to  discover  a  new  theme  or  line 
of  thought  with  which  to  interest  as  well  as  edify 
his  hearers.  Hence  the  theme  assumes  an  impor- 
tance and  occupies  a  prominence  in  German  homi- 
letics,  almost  unknown  in  English. 

The  homiletical  skill  of  Reinhard,  the  court- 
preacher  at  Dresden  a  hundred  years  ago,  appears 
chiefly  in  the  variety  and  richness  of  his  themes 
drawn  from  the  same  text,  as  he  was  required  by 
law  to  confine  himself  to  the  Gospels  selected  for 
each  Sunday.  On  the  Gospel  for  the  seventh 
Sunday  after  Trinity  (Mark  viii :    1-9),  the  miracle 


50  INVENTION. 


of  feeding  the  four  thousand,  he  has  the  following 
themes : 

"  God   can   and   will   bring   much  out  of  little." 

"  The  virtue  of  contentment."  (Their  food  was 
very  simple.) 

"The  manner  in  which  God  supplies  our  daily- 
bread  is  wonderful." 

"  How  we  should  receive  and  give  in  times  of 
scarcity." 

"  Why  Christ  repeatedly  led  his  hearers  to  soli- 
tary places." 

"The  silent  influence  of  goodness."  (They  re- 
mained three  days  with  Him.) 

"  Our  condition  would  be  miserable  if  God  did 
not  amend  the  faults  into  which  our  imprudence 
leads  us."     (They  came  without  supplies.) 

"  The  remarkable  connection  God  has  established 
between  our  religious  improvement  and  the  supply 
of  our  daily  wants." 

"Time  judiciously  expended  in  religious  exercises 
promotes  even  our  temporal  interests." 

"The  remarkable  fact  that  the  disciples  never 
asked  Christ  to  perform,  miracles." 

But  even  among  German  preachers  the  theme  no 
longer  has  the  prominence  it  formerly  had.  The 
late  Dr.  Mann,  in  his  lectures  on  homiletics,  gave  this 
among  other  rules  :  "  Do  not  trouble  yourself  much 


USE  AND  ADVANTAGES   OF  THE    THEME.     5 1 

about  the  thema.  In  hunting  after  a  thema,  many 
a  man  lost  the  real  nerve  of  the  text.  Elucidate 
and  apply  your  text  practically ;  perhaps  all  at  once 
a  thema  will  be  found.  If  not,  no  matter — if  only 
justice  is  done  to  the  text,  and  through  it  to  the 
souls  of  the  hearers," 

Even  Luther  makes  but  little  of  the  theme,  and 
states  it  to  be  a  feature  of  his  sermons  that  he 
preached  without  any  thema ;  the  reason  being  his 
preaching  was  largely  textual  and  expository. 

Nevertheless,  it  will  aid  not  only  the  preacher  in 
his  preparation  and  delivery,  but  the  people  in 
understanding  and  remembering  the  sermon,  if  a 
definite  purpose  or  line  of  thought  is  decided  upon 
and  announced  before  the  discussion  begins. 

There  should  be  such  definite  purpose  in  every 
sermon,  and  the  congregation  should  know  what  it 
is,  and  to  express  this  is  the  use  and  purpose  of  the 
theme.  It  is  the  trunk  of  the  tree  of  which  the 
text  is  the  root,  and  the  divisions  are  the  branches. 
It  extends  through  the  entire  sermon,  and  gives  it 
unity  and  strength. 

In  textual  sermons  a  theme  is  less  important  than 
in  topical,  because  in  textual  sermons  the  object  is 
to  explain,  illustrate,  and  apply  the  text  in  all  its 
parts ;  while  in  topical  sermons  there  is  but  one  sub- 
ject,  and   it   is  important   to  state  our  purpose  or 


52  INVENTION. 


mode   of   treatment  in    a   distinct    proposition    or 
theme. 

The  theme  need  not  always  be  formally  an- 
nounced. Where  the  sermon  is  a  discussion  of  a 
particular  topic,  the  theme  of  course  should  be 
stated  before  the  discussion  begins.  But  sometimes 
it  is  better  to  let  the  theme,  like  the  divisions,  gradu- 
ally unfold  itself  as  the  sermon  progresses.  This 
is  especially  the  case  where  the  announcement  of 
the  theme  would  arouse  prejudice  or  antagonism  in 
the  minds  of  the  hearers. 

RULES    CONCERNING   THEMES. 

1.  The  theme  must  be  drawn  legitimately  from 
the  text.  There  would  be  no  use  in  taking  a  text 
if  this  rule  is  disregarded.  The  taking  of  a  text 
simply  as  a  motto  or  an  introduction  of  the  subject 
is  never  justifiable.  In  every  case  the  text  is  the 
basis  and  foundation  of  the  sermon ;  otherwise 
it  is  no  sermon.  The  theme  must  grow  out  of 
the  text,  and  not  merely  be  placed  beside  it,  or 
ignore  it. 

2.  It  should  include  all  the  chief  points  of  the 
sermon.  It  need  not  express  the  divisions  in  so 
many  words,  but  should  be  comprehensive  enough 
to  cover  the  entire  discussion.  Sometimes  the  divis- 
ion   may   aptly   express    the    theme,   e.  g.,   "The 


RULES  CONCERNING    THEMES.  53 

Bible :   The   Basis,  the  Bond,  and  the  Bulwark  of 
liberty." 

3.  The  theme  may  take  a  variety  of  form  and  be 
either  didactic,  prepositional,  or  interrogative. 

\E.  g.  On  John  xvi :  23-4,  the  form  of  the  theme 
may  be 

{a)  Didactic. — Our  prayers  must  be  offered  in 
Jesus'  name. 

{b)  Pro  positional. — The  name  of  Jesus  is  essential 
to  the  efficacy  of  prayer, 

{c)  Interrogative. — Why  should  we  pray  in  Jesus' 
name  ?] 

4.  The  theme  should  be  expressed  in  clear  and 
concise  language,  in  a  single  sentence. 

It  confuses  the  mind  of  the  hearer  if  the  language 
is  involved,  and  largely  nullifies  the  purpose  of  the 
theme.  It  disposes  the  congregation  to  listen  with 
indifference  to  the  sermon,  and  at  the  most  unfortu- 
nate point.  If  the  theme  be  not  immediately  and 
clearly  understood,  the  aim  and  purpose  of  the 
sermon  will  be  lost,  and  it  will  be  very  difficult  to 
gain  subsequent  attention. 

5.  Themes  should  be  stated  in  a  way  to  arouse 
interest.  While  careful  to  avoid  arousing  antago- 
nism, equal  care  sliould  be  used  to  make  the  theme 
attract  attention  to  the  sermon.  There  is  an  art  in 
presenting  old  and  familiar  subjects  in  a  new  form. 


54  INVENTION. 


Drummond  gained  many  readers  of  his  essay  on 
Charity  by  giving  it  the  title,  "  The  Greatest  Thing 
in  the  World."  Novelty  should  not  be  attempted  at 
the  sacrifice  of  propriety,  but  there  is  a  legitimate 
way  of  putting  our  themes  so  as  to  excite  interest 
as  soon  as  announced.  Great  care,  however,  must 
be  exercised  to  avoid  what  is  merely  sensational, 
or  would  seem  irreverent  and  offensive  to  pious 
minds. 

6.  Do  not  attempt  or  propose  too  much  in  your 
theme.  It  is  not  wise  to  arouse  an  interest  by  your 
theme  which  your  sermon  will  not  satisfy.  Do  not 
lay  out  a  larger  piece  of  ground  than  you  are  able 
to  build  on.  Do  not  propose  to  do  what  you  have 
neither  the  time  nor  the  ability  to  accomplish. 

Limited  themes  are  more  popular  and  of  better 
service  than  those  which  are  extensive.  The  sub- 
ject may  be  great,  but  a  great  subject  cannot  be 
fully  grasped  in  all  its  parts  in  the  limits  of^an 
ordinary  sermon.  It  is  better  to  confine  the  theme 
and  sermon  to  a  single  view  of  it,  than  to  include 
what  cannot  be  adequately  treated.  The  topics  of 
sermons  should  generally  be  great,  and  not  in- 
significant. But  they  will  need  be  preached  on  re- 
peatedly, and  therefore  one  striking  view  at  a  time 
will  be  the  better  way  to  present  them. 


GATHERING    THE  MATERIAL.  55 

GATHERING   THE  MATERIAL. 

We  come  now  to  that  part  of  Invention  to  which 
the  term  is  chiefly  apphed,  the  gathering  of  the 
material  for  the  sermon.  This  material  is  abundant, 
but  it  is  widely  scattered,  and  the  best  of  it  is  not  on 
the  surface.  Men  must  "  dig  for  diamonds  and  dive 
for  pearls."  Much  of  this  material  is  hidden,  and 
requires  painstaking  search  and  laborious  investiga- 
tion to  bring  it  forth  for  use.  It  requires  certain 
mental  strength  and  alertness  to  grasp,  investigate, 
and  gather  such  material.  All  nature  is  full  of  it, 
but  the  preacher  must  discover  and  collect  it.  Much 
is  contained  in  books,  which  must  be  studied  and 
comprehended  before  their  contents  can  be  appro- 
priated. To  this  end  the  preacher  must  have  brain- 
power to  penetrate  and  understand,  and  will-power 
to  pursue,  such  studies  and  investigations  until 
the  treasures  they  contain  are  secured.  Both  the 
capacity  and  disposition  for  study  are  necessary. 

And  there  is  nothing  more  sure  of  reward  than  the 
faithful  and  persistent  pursuit  of  knowledge.  "Ask, 
and  ye  shall  receive;  seek,  and  ye  shall  find;  knock, 
and  it  shall  be  opened  unto  you." 

There  are  five  sources  from  which  proper  material 
for  sermons  may  be  obtained. 

I.  The  Holy  Scriptures.  Too  often  the  Bible 
is  used  only  as  a  book  for  texts,  and  when  these  are 


56  INVENTION. 


chosen  it  is  laid  aside.  The  true  evangelical  preacher, 
however,  seeks  in  it  the  best  arguments  and  illustra- 
tions for  the  sermon.  He  studies  its  very  language 
and  modes  of  expression,  so  that  as  far  as  possible 
he  may  clothe  his  thoughts  in  the  words  of  Scripture, 
It  is  the  chief  storehouse  from  which  to  get  the 
material  of  which  sermons  are  made.  Familiarity 
with  and  correct  knowledge  of  the  Bible  in  all  its  va- 
rious parts  of  prophecy,  history,  and  doctrine  is  indis- 
pensable. No  man  can  be  a  successful  preacher  of 
the  Word  who  is  deficient  in  his  knowledge  of  that 
Word  or  of  what  it  contains. 

There  are  three  special  uses  of  Scripture  in  gather- 
ing material  for  sermons. 

{a)  Study  the  text  in  its  original  language. 
Exegesis  is  the  basis  of  homiletics  as  well  as  of  dog- 
matics, and  your  proficiency  in  this  will  be  of  great 
value.  The  preacher  who  is  content  with  the  common 
version  or  translation  of  the  Scriptures  will  miss 
many  most  interesting  suggestions  of  the  original, 
and  sometimes  fail  altogether  in  apprehending  the 
true  meaning  of  the  text.  Avoid  criticising  the  re- 
ceived version  in  your  sermon,  but  bring  out  the  ful- 
ness of  the  meaning  of  your  text.  Even  if  no  new 
points  are  discovered,  the  study  of  the  text  in  its 
original  language  develops  the  mind  and  gives  a 
scholarly  flavor  to  any  sermon. 


GATHERING    THE  MATERIAL.  57 

This  examination  of  the  original  should  not  be 
confined  to  the  text  selected,  but  extend  to  the  entire 
section  or  paragraph  to  which  it  belongs.  A  critical 
examination  of  the  context  will  sometimes  put  texts  in 
a  new  light  and  give  them  a  different  meaning  from 
our  previous  understanding  of  them,  and  we  are 
bound  to  interpret  God's  Word  correctly  according 
to  its  true  meaning,  and  not  according  to  our  fancy 
or  convenience. 

{b)  Examine  the  text  in  all  versions  and 
translations  accessible.  The  Septuagint  of  the 
Old  Testament,  the  Latin  or  Vulgate  of  St.  Jerome, 
and  Luther's  German  Version  of  the  Bible  demand 
special  attention.  The  Revised  Version  of  the  English 
translation  should  always  be  consulted,  and  any 
others  which  come  from  scholarly  hands  should  be 
examined. 

{c)  Examine  the  parallel  passages  and  note 
any  points,  explanations,  and  facts  thus  given  or 
suggested. 

By  "  parallel  passages  "  we  mean  not  only  the  few 
similar  passages  indicated  in  the  margin,  but  all 
other  teachings  of  the  Bible  bearing  on  the  same 
topic  or  subject.  These  will  help  to  explain,  unfold, 
and  sometimes  modify  the  text  chosen,  as  nothing  so 
safely  explains  Scripture  as  Scripture  itself  Books 
of  Biblical  analysis  which  arrange  the  chief  passages 


58  INVENTION. 


of  Scripture  according  to  topics  will  be  found  more 
valuable  in  this  respect  than  the  ordinary  Bible  con- 
cordances. 

2.  Other  Books.  Next  to  the  Bible  comes  the 
preacher's  library  from  which  to  gather  sermon 
material.     Here  the  process  should  be  as  follows : 

{a)  Examine  the  best  Critical  and  Practical 
Commentaries  on  the  text  and  add  their  points  to 
those  already  made.  Since  English  students  have 
access  to  translations  of  many  of  the  best  German 
commentaries,  as  well  as  to  commentaries  published 
in  Great  Britain  and  in  this  country,  all  the  results 
of  the  best  scholarship  in  exegetical  studies  are 
within  their  reach. 

{B)  When  the  subject  is  a  doctrinal  one,  your  lec- 
tures and  studies  in  Dogmatics  should  be  re- 
viewed, and  the  Confessional  books  of  our  church 
re-read  on  the  subject. 

if)  Books  of  original  information,  such  as  Bible 
dictionaries  and  religious  encyclopaedias ;  Biblical 
chronology  and  geography,  with  reliable  maps ; 
books  of  travel  in  Bible  lands ;  a  standard  life  of 
Christ,  and  of  St.  Paul,  etc. 

{ft)  Sermons  and  other  writings  of  able  preachers. 
These  should  be  examined  and  studied  especially  as 
to  their  mode  of  treatment,  discussion,  and  illustration 
of  the  text  or  subject,  and  the  style  of  composition. 


GATHERING    THE  MATERIAL.  59 

No  preacher  who  has  respect  for  himself  will  be 
content  to  be  a  mere  copyist,  or  be  guilty  of  ap- 
propriating other  men's  thoughts,  arrangement,  or 
language,  without  giving  due  credit.  But  the  proper 
examination  and  study  of  other  men's  sermons  will 
often  suggest  and  open  up  to  us  ideas  and  methods 
which  will  be  really  our  own. 

{e)  Standard  books  of  history  and  biography, 
religious  and  secular.  Josephus,  and  Stanley's 
History  of  the  Jewish  Church,  and  your  text-books 
of  the  history  of  the  Christian  Church  will  often 
furnish  valuable  material ;  and  Rollin's  history, 
Plutarch's  lives,  and  similar  works  relating  to 
ancient  times  or  persons,  as  well  as  modern  and 
more  recent  works  of  this  class,  will  give  valuable 
facts  for  argument  or  illustration. 

(/)  Some  reliable  works  on  philosophy  and 
science  must  not  be  overlooked.  The  preacher 
should  keep  himself  abreast  with  their  advance, 
discoveries,  and  theories,  not  only  to  meet  any  false 
claims  to  which  they  may  pretend,  but  to  find  in 
them  most  apt  and  useful  illustrations  of  Scriptural 
truth.  Instead  of  sneering  at  science  and  scientists, 
it  is  better  to  make  use  of  their  discoveries. 

{g')  Familiarity  with  the  best  poets  is  of  great 
value  to  any  public  speaker,  and  especially  to 
preachers.     Poetry  is  of  near  kin   to  inspiration  in 


6o  INVENTION. 


its  subjects,  lofty  sentiments,  and  manner  of  expres- 
sion. Milton's  "  Paradise  Lost "  should  be  read 
frequently.  Its  vivid  imagery  and  noble  language 
will  be  very  helpful,  as  will  the  writings  of  other 
and  more  recent  Christian  poets. 

3.  The  World  of  Nature.  Every  student  of 
God's  Word  should  also  be  a  student  of  His  works. 
In  the  world  of  Nature,  God  furnishes  a  vast  supply 
of  raw  material  for  sermons ;  but  we  must  find  it 
and  work  it  up.  An  intelligent  interest  in  some 
special  branch,  like  astronomy,  botany,  geology, 
entomology,  etc.,  furnishes  not  only  a  relief  to  the 
mind  from  other  studies,  but  a  charm  to  hours  of 
recreation  and  a  fund  of  facts  for  illustrations  which 
will  enrich  any  discourse.  Happy  is  the  preacher 
who  can  read  the  silent  testimony  of  the  rocks, 
trace  the  glittering  alphabet  on  the  evening  sky, 
and  who 

"  P'inds  tongues  in  trees,  books  in  the  running  brooks, 
Sermons  in  stones,  and  good  in  evetything." 

4.  Men.  Study  human  nature.  The  true  preacher 
seeks  not  only  to  understand  the  history,  habits, 
feelings,  conversation,  prejudices,  temptations,  sor- 
rows, and  struggles  of  his  people,  but  to  sympathize 
with  them  in  their  situations  and  circumstances.  This 
gives  him  power  and  influence  in  the  pulpit,  and  at 
the   same    tiine    furnishes    a    storehouse  of  sermon 


GATHERING    THE  MATERIAL.  6 1 

material.  His  observations  should  not  be  confined 
to  the  members  of  his  congregation  ;  but,  in  all  his 
intercourse  with  people  of  every  class  and  sort,  his 
eyes  and  ears  should  be  open  to  gather  facts  and 
points  for  argument  or  illustration. 

To  this  end,  he  should  mingle  as  much  as  possible 
with  men.  Women  and  children  are  not  to  be 
neglected,  but  often  pastoral  visits  reach  these  only, 
and  the  preacher's  topics  of  thought  and  modes  of 
expression  are  apt  to  be  only  like  theirs,  and  his 
sermons  fail  to  interest  men.  The  kind  of  knowledge 
most  needed  will  best  be  gained  by  getting  at  the 
thoughts,  hearts,  and  habits  of  men,  whether  in  the 
church  or  without. 

5.  The  preacher  himself.  While  his  own 
opinions  and  experience  should  not  be  made  prom- 
inent, they  will  furnish  valuable  material.  Every 
sermon  should  be  the  preacher's  personal  contribu- 
tion to  the  truth  as  it  has  passed  through  his  own 
brain  and  heart.  Even  his  own  difficulties,  weak- 
nesses, and  defeats  will  suggest  topics  and  treatment 
which  may  be  of  value.  He  who  has  been  in  the 
battle  is  best  able  to  caution,  counsel,  or  comfort 
others.  He  who  drinks  at  the  fountain  can  readily 
tell  where  it  is  located  and  w^hat  is  its  value.  He 
who  bears  testimony  from  his  own  experience  is 
the  best  witness. 


62  INVENTION. 


GENERAL    REMARKS. 

1.  When  proper  materials  have  thus  been  gathered 
from  external  sources,  let  them  be  thoroughly 
digested  and  assimilated  with  your  own 
thoughts,  reflections,  and  ideas,  your  own  obser- 
vations and  experience  on  the  subject,  before  you 
proceed    to    write  out    your  discourse. 

This  is  where  many  fail.  They  gather  ample 
material,  but  it  appears  in  the  sermon  as  hetero- 
geneous and  diversified  as  they  found  it.  There  is 
no  putting  things  in  their  proper  place,  nor  assimi- 
lating them  with  what  goes  before  or  follows  after, 
or  with  what  the  preacher's  own  brain  and  heart 
suggest.  The  sermon  may  be  full  of  facts  and 
important  truths,  but  lacks  that  unity,  combi- 
nation, and  correspondence  which  are  necessary  to 
all  effective  speech. 

2.  View  the  subject  in  all  its  lights  and 
bearings,  and  apply  to  it  all  questions  concerning 
persons,  places,  times,  manners,  etc. : — i.  e.,  ask 
yourself  concerning  the  text,  who  ?  what  ?  where  ? 
when  ?  how  ?  why  ?  etc.,  and  the  answers  suggested 
will  furnish  additional  material  to  that  already 
gathered. 

As  far  as  possible,  transport  yourself  to  the  place, 
age,  scenery,  and  circumstances  of  the  text  or  of 


GENERAL   REMARKS.  63 

its  writer.     Clearness  and  vividness,  as  well  as  cor- 
rectness, will  thus  be  gained. 

3.  The  wise  preacher  will  not  postpone  the 
gathering  of  material  until  he  is  ready  to  write  his 
sermons,  but  constantly — whether  in  his  library  or 
on  the  street,  in  the  homes  of  his  people  or  his 
travels  abroad,  when  walking  among  the  solitudes 
of  nature  or  the  jostling  crowds  of  busy  men,  will 
be  always  gatheiing  material  for  sermons.  From 
a  full  well,  water  can  be  drawn  whenever  needed. 

Invention  or  discovery  of  truth  or  of  mode  of 
treatment  and  expression  will  thus  become  a  healthy 
exercise  of  the  mind  and  a  delightful  part  of  your 
work, — will  develop  your  homiletical  ability,  and 
make  your   sermons   edifying   and   full  of  interest. 

4,  Always  begin  this  process  with  special  and 
earnest  prayer  for  the  aid,  illumination,  and  guid- 
ance of  the  Holy  Spirit  who  leads  us  into  all  truth. 

It  is  the  universal  custom  of  preachers,  when  they 
enter  the  church,  to  ask  God's  blessing  and  aid  in 
the  discharge  of  their  official  duties.  But  if  it  be 
important  to  have  His  help  in  delivering  the 
sermon  after  it  has  been  prepared,  much  more  im- 
portant is  it  to  have  it  in  its  preparation.  "  To  pray 
well  is  to  study  well,"  and  our  sermons  would  be 
far  more  quick  and  powerful  if  worked  out  in 
dependence  on  the  aid  of  the  Holy  Spirit. 


CHAPTER  IV. 

DISPOSITION    OR    DIVISION. 

The  second  part  of  Homiletics  treats  of  the  Dis- 
position or  proper  division  of  the  text  or  topic  of 
discourse,  and  the  arrangement  of  the  material 
gathered.  It  may  be  called  homiletics  proper,  be- 
ing the  scientific  or  systematic  part  in  the  prepara- 
tion of  sermons. 

Rightly  to  divide  the  word  of  truth  is  among  the 
highest  arts  and  attainments  of  the  preacher,  and  a 
strong  element  of  pulpit  power.  It  is  a  gift  in 
which  all  do  not  share  alike,  but  which  all  should 
diligently  cultivate. 

Some  recent  homiletical  writers  speak  of  it  as  of 
no  importance,  and  rather  a  hindrance  than  an  aid 
to  successful  preaching.  Their  argument  is  that  a 
carefully  elaborated  plan  of  discourse  gives  a  stiff 
and  artificial  form  to  sermons,  and  interferes  with 
that  flexibility  of  mind  and  style  which  ought  rather 
to  be  encouraged  and  cultivated.  But  surely  the 
wise  preacher  need  not  sacrifice  flexibility  and 
variety  because  he  employs  a  form  or  plan  and 
works  by  rule.     Who  would  erect  a  house  or  fight 

64 


IMPORTANCE    OF  DIVISION.  65 


a  battle  without  first  forming  a  plan  of  action  in 
minute  detail,  with  careful  and  exact  arrangement? 
No  argument  is  convincing  which  is  not  logical,  and 
this  which  is  ridiculed  as  "  homiletical  machinery  " 
is  simply  the  application  of  the  rules  and  methods 
of  logic  to  the  preparation  of  sermons. 

Massillon,  when  asked  which  of  his  sermons  he 
considered  the  best,  replied,  "  that  which  I  memor- 
ized the  most  readily."  It  was  an  answer  and  judg- 
ment worth  remembering  as  the  test  of  a  sermon. 
If  it  cannot  be  memorized  easily  and  recalled 
readily,  it  reveals  a  lack  of  logical  arrangement,  of 
clearness  of  argument,  and  an  absence  of  skilful 
plan  in  which  one  point  naturally  suggests  and 
leads  to  the  next.  A  clear-cut  division  of  the  text 
or  subject-matter  of  the  discourse,  well  expressed, 
is  an  element  of  strength  in  any  sermon.  These 
divisions  furnish  not  only  heads  of  discourse,  but 
handles  on  which  the  minds  of  the  hearers  lay  hold 
and  carry  the  substance  of  the  sermon  in  memory. 

Doubtless,  some  preachers  make  their  many  and 
minute  divisions  and  points  too  prominent  in  their 
sermons,  which  gives  them  a  stiffness  that  is  unnat- 
ural and  wearisome.  This  is  a  serious  blunder, 
but  it  is  no  argument  against  having  divisions  and 
points  of  discourse.  No  man  is  expected  to  go 
about  exhibiting  the  bones  which  form  the  skeleton 


66  DIVISION. 


of  his  body,  but  woe  be  to  his  body  if  there  are  no 
bones  or  if  they  are  out  of  joint.  Nature  covers  up 
the  bones  with  flesh  and  conceals  them,  but  they 
must  be  in  place  and  each  joined  to  its  fellow. 

In  public  speech,  every  man  will  have  some  ar- 
rangement or  plan  of  discourse, — he  will  present  one 
phase  or  part  first,  another  secondly,  and  another 
thirdly; — the  only  question  is — which  is  the  best 
way?  It  certainly  is  easier  for  the  preacher  to 
speak  according  to  a  carefully  premeditated  plan 
than  to  indulge  in  an  illogical  and  disconnected 
harangue,  whilst  the  influence  and  benefit  to  the 
hearers  are  of  the  highest  value.  After  all,  it  is  the 
man  of  method,  rather  than  of  surprising  genius, 
who  does  the  best  work,  and  on  whom  the  world 
must  rely. 

We  urge,  therefore,  a  careful  cultivation  of  this 
part  of  your  work  and  to  aim  to  excel  in  it.  It  will 
make  the  preparation  of  sermons  an  easy,  interest- 
ing, and  delightful  occupation,  and  give  a  charm 
and  impressiveness  in  their  delivery  which  no  other 
feature  can  do. 

RULES    FOR    MAIN    DIVISIONS. 

Every  sermon  has  three  parts :  the  introduction, 
the  discussion,  and  the  conclusion.  It  is  in  the 
second  of  these  that  the   disposition  or  division  of 


RULES  FOR   MAIN  DIVISIONS.  6/ 

the  text  or  topic  appears ;  /.  c,  the  different  parts 
are  separated  and  properly  arranged  for  presenta- 
tion, discussion,  and  illustration.  It  is  in  this  the 
homiletical  ability  or  tact  of  the  preacher  will  ap- 
pear, and  on  it  much  of  the  strength  and  success  of 
the  sermon  will  depend.  Before  stating  and  illus- 
trating, therefore,  the  various  methods  of  division, 
we  give  some  rules  for  main  divisions,  and  also  some 
statements  concerning  the  subdivisions  into  which 
these  main  divisions  are  divided. 

I.  Main  divisions  should  be  few  in  number. 
The  purpose  of  the  main  division  often  is  simply  to 
state  the  order  and  succession  of  parts  into  which 
the  text  or  topic  is  divided,  and  these  should  not  be 
many.  Too  many  divisions  weaken  a  sermon,  mak- 
ing it  appear  as  a  bush  rather  than  as  a  tree.  The 
usual  threefold  division  is  neither  arbitrary  nor  mere 
custom ;  it  is  both  natural  and  logical,  i.  e.,  it  is 
found  in  nature,  and  accords  with  the  rules  of  logic. 

The  smaller  the  number  of  divisions,  the  truer 
will  the  division  be,  provided  the  entire  text  is 
covered  in  that  division.  Where  there  are  many 
main  divisions,  some  are  likely  to  be  really  only 
subdivisions  of  others.  Few  divisions  secure  unity 
to  the  sermon,  and  make  it  more  readily  remem- 
bered. 

If  a  text   requires    over  four  main    divisions,  it 


68  DIVISION. 


is  better  to  shorten  the  text  than  increase  their 
number.  Where  a  lengthy  passage  is  taken,  the 
various  points  can  generally  be  arranged  as  sub- 
divisions, leaving  the  main  divisions  to  be  few  in 
number. 

[Thus  a  sermon  on  the  Beatitudes  (Matt,  v :  3- 
12)  need  have  but  two  general  heads, — I.  The 
blessedness  of  Christianity ;  and,  II.  The  persons 
who  find  it.  Or  a  sermon  on  the  parable  of  the 
Pharisee  and  the  Publican  (Luke  xviii :  10-14) 
would  cover  all  points  by  this  division  :  I.  Wherein 
they  agreed,  and  II.  Wherein  they  differed.] 

2.  They  should  be  expressed  in  terse  form  and 
good  language.  Divisions,  like  themes,  should  be 
couched  in  short,  striking  sentences,  clear  and  clean 
cut.  A  lengthy,  indefinite,  and  carelessly  con- 
structed sentence  is  a  blemish  anywhere,  but  espe- 
cially in  the  chief  heads  of  a  sermon. 

In  order  to  gain  literary  elegance,  some  preachers 
have  carried  their  divisions  into  rhyme ;  others 
adorn  them  by  alliteration,  etc.  Whilst  avoiding 
any  extremes  which  would  only  interfere  with  the 
proper  eftect  of  the  sermon,  elegance  of  expression 
should  mark  the  chief  divisions. 

3.  They  should  cover  or  include  the  entire 
text.  Every  important  part  of  the  text  should  thus 
be   made   prominent.      Whatever    a    preacher    an- 


RULES  FOR  MAIN  DIVISIONS.  69 

nounccs  as  his  text,  he  ought  to  preach  on  the 
whole  of  it,  as  otherwise  it  might  seem  as  if  he  kept 
back  some  fact  or  truth,  and  failed  to  declare  the 
whole  counsel  of  God.  It  is  better  to  announce 
only  so  much  of  the  Divine  Word  as  your  text  as 
you  intend  to  preach  on,  and  let  your  main  divas- 
ions  cover  all  you  announce.  It  is  not  necessary  to 
"  exhaust  the  text,"  but  present  all  its  points. 

4.  Nothing  should  be  made  a  chief  head  of  a 
sermon  which  is  not  in  the  text  or  legitimately 
connected  witii  it.  It  need  not  be  directly  ex- 
pressed in  the  text ;  it  may  be  only  implied  in  it,  but 
must  be  connected  with  it  and  not  be  irrelevant  to  it. 

E.  g.,  Rom.  X  :  9.  "  If  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  and  shalt  beHeve  in  thine 
heart  that  God  hath  raised  him  from  the  dead,  thou 
shalt  be  saved."  A  sermon  on  the  conditions  of  sal- 
vation, based  on  this  text,  had  four  heads : 

I,  Faith.  II.  Confession.  III.  Love.  IV.  Obedience. 

This  was  incorrect,  because  the  last  two  are  not 
in  the  text,  and  therefore  have  no  place  in  a  division 
of  that  text. 

5.  Nothing  should  be  made  a  main  division  which 
is  properly  a  subdivision  of  another  head.  Every 
division  should  really  divide,  i.  c,  be  a  separate  and 
distinct  part,  and  not  implied  or  covered  by  another 
part. 


yo  DIVISION. 


An  example  of  this  would  be  if  the  text  I.  John 
iv  :  19,  "  We  love  him,  because  he  first  loved  us," 
were  thus  divided : 

I.  The  love  God  manifests  to  us. 
II,  The  greatness  of  that  love. 

III,  The  return  we  should  make  for  it. 

IV.  The  manner  in  which  we  should  show  it. 
Nos.  II.  and  IV.  are  incorrect  as  main   divisions, 

they  being  really  subdivisions  of  Nos.  I,  and  III. 

6,  There  must  be  unity  of  design  and  corre- 
spondence with  each  other  in  the  main  divisions. 
They  should  be  like  successive  halls  or  chambers  or 
stories  of  a  house,  leading  naturally  and  fittingly 
from  one  to  another.  They  should  be  progressive. 
The  preacher  should  go  from  strength  to  strength, 
and  do  it  without  jumping.  There  should  be  no  dis- 
locating jar  as  he  passes  from  one  division  to  another, 
but  each  should  suggest  the  next  to  follow.  They 
must  also  have  similarity  of  form  or  expression,  /.  e., 
if  one  be  a  proposition,  all  must  be  propositions ;  if 
one  a  question,  all  must  be  questions;  if  one  a  sim- 
ple title,  all  must  be  titles,  etc, 

SUBDIVISIONS, 

I,  The  meaning  of  subdivisions.  Subdivisions 
are  the  minor  divisions  into  which  the  main  divisions 
naturally  divide  themselves,  or  consist  in  such  par- 


SUBDIVISIONS.  71 


ticular  facts,  truths,  or  questions  as  are  necessary  to 
bring  out  the  meaning,  discussion,  or  appHcation  of 
the  main  divisions. 

Such  subdivisions  may  sometimes  require  sub- 
subdivisions,  in  order  to  present  separately  the 
various  points  contained  in  them, 

2.  Advantages  of  subdivisions.  In  preaching 
a  sermon  which  has  not  been  previously  written  out, 
there  is  a  great  advantage  in  having  minute  divisions 
of  the  subject,  as  it  will  help  the  preacher  to  recall 
the  various  points  he  wishes  to  make,  and  at  the 
same  time  keep  from  repeating  what  he  has  already 
said.  They  preserve  the  unity  of  the  sermon  and 
yet  keep  each  thought  or  point  separate  and  distinct. 

3.  Importance  of  subdivisions.  Subdivisions 
constitute  the  most  important  part  of  the  sermon. 
While  the  main  divisions  relate  chiefly  to  the  mode 
of  discussion  or  state  the  order  of  parts,  the  sub- 
divisions deal  with  the  subject-matter  of  the  sermon 
directly.  If  the  main  divisions  raise  questions,  the 
subdivisions  must  give  the  answers  in  solid  facts  and 
truths.  They  are  the  soldiers  in  the  ranks  which  do 
the  fighting,  and  the  laborers  in  the  field  who  do 
the  work.  Many  preachers  are  content  with  pre- 
paring an  outline  with  main  divisions  only,  and  fail 
to  elaborate  the  minor  divisions  which  are  of  far 
greater  importance. 


72  DIVISION. 


4.  Signs  of  subdivisions.  These  several  divis- 
ions are  usually  indicated  by  different  figures  or  let- 
ters of  the  alphabet,  each  class  or  kind  of  division 
having  the  same  kind  of  sign  ;  thus  : 

An  Example  of  Division  and  its  Signs. 

Rev.  iii :  8.  "  Behold  I  have  set  before  thee  an  open 
door,  and  no  man  can  shut  it'* 

I,  The  Open  Door. 

(A)  The  door  described. 

(a)  A  door  of  escape. 

(i)  From  our  state  of  sin  and  guilt. 
(2)    In   which   we   were    hopelessly   im- 
prisoned. 

(b)  A  door  of  entrance. 
Into  (i)  A  state  of  grace, 

(2)  and  salvation. 

(c)  A  door  of  service. 

(i)  To  proclaim  His  word  and 
(2)  do  His  will. 

(B)  The  way  it  was  opened. 

(a)  Not  by  human  power,  skill,  or  merit. 

(b)  But  by  the  atonement  of  Christ. 

(c)  By  His  resurrection. 

(d)  The  power  of  the  Spirit,  through  the  Gospel 

publicly  proclaimed. 


DIVISION  AND   ITS  SIGNS.  73 

II.  Its  Public  Manifestation.     "  I  have  set  before 

thee." 

(A)  The  manner. 

(a)  In  the  teachings  of  His  word. 

(b)  In  the  institution  and  services  of  His  church. 

(c)  In  repeated  providential  occurrences. 

(B)  The  purpose. 

(a)  Not   for    mere    admiration,  or  curious    dis- 

coveries. 

(b)  But  for  use.     That  we  may  escape,  enter, 

and  serve. 

III.  The  Efforts  of  Men  to  Shut  it.     "  No  man 

can  shut  it."     They  have  tried 

(A)  By  various  means. 

(a)  By  persecutions  and  oppositions. 

(b)  By  denying  Christ's  atonement. 

(c)  By  unscriptural  limitations  of  it. 

(d)  By  unbelief 

(B)  Without  success. 

(a)  The  door  is  still  open. 

(b)  It  can  be  closed  only  by  Him  who  opened  it. 
5.    Sources   of    subdivisions.      We    give   the 

following    sources    for    obtaining    suitable    subdivis- 
ions, with  examples  under  each  : 

First.      The   main    divisions    often   furnish    their 
own  subdivisions  in  the  words  of  the  text. 


74  DIVISION. 


An  example  of  this  is  seen  in  II.  Tim.  iv :  7-8. 
"  I  have  fought  a  good  fight,  I  have  finished  my 
qourse,  I  have  kept  the  faith :  henceforth  there  is 
laid  up  for  me  a  crown  of  righteousness,  which  the 
Lord  the  righteous  judge  shall  give  me  at  that  day : 
and  not  to  me  only  but  unto  all  them  also  that  love 
his  appearing." 

Here  we  have 

I.  The  Life  Paul  Lived. 

I.  "Fought  a  good  fight."  2.  "Kept  the  faith." 
3.  "  Finished   his  course." 

II.  The  Prospect  he  Possessed. 

1.  A  glorious  crown.  "A  crown  of  righteous- 
ness." 

2.  A  grand  coronation.  "  Which  the  Lord  shall 
give  me." 

3.  A  goodly  fellowship.  "All  them  that  love 
His  appearing." 

Second.  The  context,  especially  when  a  narra- 
tive, may  supply  the  subdivisions. 

Example :  Luke  vii :  9.  "I  have  not  found  so 
great  faith,  no,  not  in  Israel." 

I,  The  Centurion's  Faith.  It  was  seen  in  : 
(i)  His  confidence  in  Christ's  power  (vs.  8). 
(2)  The  humility  he  manifested  (vs.  6). 


SOURCES   OF  SUBDIVISIONS.  75 

(3)  His  compassion  for  his  servant  (vs.  2). 

(4)  His  beneficence  to  God's  people  (vs.  5). 
II.  Christ's  Commendation  of  it. 

It  was  "  great "  ; 
(i)  Because  of  his  nationality.     He  was  a  Gentile. 

(2)  Because  of  his  occupation.  He  was  a  man 
of  war. 

(3)  Because  it  was  so  rare.     "  No,  not  in  Israel." 

Third.  The  parallel  passages  sometimes  sug- 
gest them. 

Example:  John  x:  11.  "I  am  the  good  shep- 
herd," etc. 

I,  Jesus  our  Shepherd. 

1.  A  great  shepherd  (Heb.  xiii :  20). 

2.  The  only  shepherd  (Ezek.  xxxvii :  24). 

3.  A  spiritual  overseer  (I.  Pet.  ii :  25). 

4.  He  seeks  and  delivers  (Ezek.  xxxiv  :  12). 

5.  He  feeds,  sustains  and  leads  (Isa.  xl :  11). 

6.  He  rewards  and  honors  (I.  Pet.  v  :  4). 

II.  Jesus  our  Sacrifice. 

1.  By  death  (Heb.  ix  :  12). 

2.  There  is  no  other  (Heb.  ix  :  26). 

3.  It  was  sufficient  (Heb.  ix  :  14). 

4.  It  was  vicarious  (Rom.  v  :  6). 

5.  It  was  universal  (II.  Cor.  v :  15). 

6.  It  was  from  love  (Rom.  v  :  8). 


76  DIVISION. 


Fourth.  When  the  text  refers  to  any  historical 
event  or  fact,  the  particulars  of  such  event  or  fact 
will  furnish  subdivisions. 

Example :  Luke  xvii :  32.    "  Remember  Lot's  wife." 

[This    refers   to   the   narrative   recorded   in  Gen. 

xix.,  and  from  its  perusal  we  gain  the  subdivisions.] 

L  Remember  her  Advantages, 

1.  The  wife  of  a  religious  man. 

2.  Entertained  angels. 

3.  Heard  their  message  (vs.  12). 

4.  Saw  their  power  (vs.  1 1). 

5.  Was  delivered  from  Sodom  (vs.  16). 

II.  Remember  her  Sin. 

1.  Seemed   a   small  thing.     She  "looked   back." 

2.  But  was  a  violation  of  a  direct  command 
(vs.   17). 

3.  Revealed  the  state  of  her  heart. 

III.  Remember    her   Punishment.     "She    became 
a  pillar  of  salt"  (vs.  26). 

1.  It  was  swift. 

2.  It  was  severe. 

3.  After  she  had  escaped  from  Sodom. 

4.  A  warning   to   others.      (Idea   of  "a  pillar.") 

Fifth.  When  the  language  of  the  text  is  fig- 
urative,    good    points    for    subdivisions     may    be 


SOURCES   OF  SUBDIVISIONS.  jy 

indicated  by  the  figure  employed.  [Care  must  be 
had,  however,  not  to  carry  such  figures  or  points 
of  comparison  to  extremes  which  may  be  ridic- 
ulous.] 

Example:  Matt,  v :  15.  "Neither  do  men  light 
a  candle  and  put  it  under  a  bushel,  but  on  a 
candlestick,"  etc. 

Here  are  three  suggestive  figures  or  comparisons : 

I.  The  Candle.     This  suggests  : 

1.  Our  religion   must   be   luminous. 

2.  It    must  be  delightful  and  attractive. 

3.  It  is  limited.  Christ  is  the  Sun ;  Christians 
are  only  like  candles  or  lamps  which  must  be  lit, 
and  give  only  limited  light. 

II.  The  Bushel.     Many  cover  their  religion  with : 

1.  Common  things.     Bushels  are  familiar  things, 

2.  Unsuitable    things.      Most    excuses    are    ridic- 

ulous. 

3.  Especially  with  business  matters.  "  Bushels  " 
are  business  utensils.  Business  often  obscures  a 
man's  religion. 

III.  The  Candlestick. 

1.  Our  religion    should  be   conspicuous. 

2.  Well-fitted  and  consistent. 

3.  Always   convenient  for  use. 


yS  DIVISION. 


Sixth.  When  a  main  division  requires  defini- 
tion, argument,  or  proof,  such  various  definitions, 
arguments,  or  proofs  will  furnish  the  subdivisions. 

Example:  Matt,  xvi :  i6.  "Thou  art  the  Christ, 
the  Son  of  the  living  God." 

The  theme  here  is  the  divinity  of  the  Saviour. 

I.  Its  Demonstration. 

1.  From  the  prophecies  He  fulfilled. 

2.  The  truths  He  proclaimed. 

3.  The  deeds  He  performed. 

4.  The  triumph  He  achieved. 

n.  Its  Demands. 

1.  Our  faith  and  trust. 

2.  Our  submission  and  compliance. 

3.  Our  consecration  and  service. 

4.  Our  adoration  and  praise. 

Seventh.  Things  implied  in  or  inferred  from  the 
text  or  the  main  divisions  will  supply  proper  sub- 
divisions. 

Example:  Ps.  xvii :  15.  "I  shall  be  satisfied, 
when  I  awake,  with  Thy  likeness." 

I.  The  Things  Implied  in  the  Text. 

1.  This  world  cannot  satisfy  the  soul. 

2.  Even  though  our  circumstances  be  as  favor- 
able as  those  of  the   Psalmist  King. 


SOURCES   OF  SUBDIVISIONS.  79 

II.  The  Things  Taught  in  the  Text. 

1.  There  must  be  an  awakening  in  His  likeness. 
This  takes  place  {a)  When  we  become  believers 

(Eph.  v:   14). 
{b)   At  our   resurrection   (Phil, 
iii :  21). 

2.  This  will  fully  satisfy.     Because 

[a)  We  shall  be  with  Him. 
{b)  We  shall  be  like  Him. 

III.  The  Things  Inferred  from  the  Text. 

1.  Be    not   overcome   with   the    disappointments 
of  life. 

2.  It  is  high  time  to  awake  out  of  sleep. 

3.  Blessed    are  they  who   awake   in  soul   before 
the  final  awakening. 


CHAPTER  V. 

METHODS    OF    DIVISION. 

There  are  five  methods  of  Disposition  or  Divi- 
sion commonly  employed  in  the  arrangement  of 
subject-matter  of  sermons,  viz. :  the  Analytical  or 
textual;  the  Synthetical  or  topical;  the  Proposi- 
tional ;  the  Interrogative ;  and  the  Expository.  To 
these  others  might  be  added,  such  as  the  Accom- 
modational,  Historical,  Narrative,  etc., — but  their 
mode  of  arrangement  would  come  under  one  of 
these  five  mentioned. 

Really  there  are  but  two  methods,  the  textual 
and  the  topical,  because  every  sermon  is  intended 
either  to  explain  a  text  or  discuss  a  topic.  Pro- 
positional  or  Interrogative  sermons  are  really  topi- 
cal, and  Expository  must  necessarily  be  textual. 
We  adhere,  however,  because  customary,  to  the 
five  methods  specified,  and  take  them  up  separately. 

I.    THE    ANALYTICAL    METHOD.      {Textual^ 

I.  Its  Meaning.  By  this  is  meant  the  separa- 
tion of  the  text  into  its  various  parts  for  purposes 

80 


THE  ANALYTICAL   METHOD.  8 1 

of  examination  and  consideration,  and  founding  on 
these  the  heads  of  discourse. 

2.  Its  Value.  The  analytical  method  is  : 
{a)  Eminently  Scriptural  because  it  deals 
directly  with  the  text.  This  is  the  true  idea  of 
preaching,  and  distinguishes  the  sermon  from  the 
essay,  dissertation,  or  address.  The  purpose  of  the 
sermon  is-to  open  up  and  explain  the  Word  of  God, 
which  this  analytical  method  does. 

{b)  It  is  very  instructive.  It  opens  up  what 
may  be  concealed,  by  taking  texts  apart  for  minute 
examination.  There  is  a  meaning  in  many  texts 
which  does  not  lie  on  the  surface,  and  can  be 
brought  to  light  only  when  each  important  word  or 
part  of  the  text  is  carefully  examined  and  explained, 

(r)  The  division  is  easily  remembered  by 
both  preacher  and  hearer,  as  all  the  main  points  are 
in  the  text.  Each  member  of  the  text  furnishes  a 
head  of  discourse  and  cannot  be  forgotten,  for  it  lies 
before  him.  Attentive  hearers  always  remember 
the  text,  and  if  the  division  be  textual,  these  divi- 
sions are  more  readily  retained  and  the  substance  of 
the  sermon  with  them. 

(^)  This  method  clothes  the  sermon  with 
authority.      Its    purpose    is    to    show    not     the 


82  DIVISION. 


preacher's  learning,  but  what  God  says  to  men. 
It  is  the  mode  therefore  preachers  should  most 
frequently  use,  because  the  sermon  has  authority 
over  men  just  in  proportion  as  it  is  not  the  word 
of  the  preacher,  but  the  word  of  God. 

Our  commission  is  "  preach  the  word ; "  and  the 
analytical  or  expository  method  is  the  best  way  to 
fulfil  this  commission. 

3.  Its  methods,  [d)  Select  the  chief  words 
in  the  text,  separate  them  and  make  each  the  basis 
of  a  head  of  discourse.  This  applies  to  simple  texts 
and  may  be  thus  illustrated : 

Matt,  xxi :  28.  "  Son,  |  go  work  |  to-day  |  in  my 
vineyard." 

There   are   four   chief  words  in   this   text — Son, 
Work,   To-day,   and   Vineyard.     These   should   be 
separated  as  above  shown  and  made  the  basis  of  the 
heads  of  the  sermon — thus  : 
I.  The  Title  Given,  "  Son." 
II,  The  Duty  Required,  "  Go  work." 

III,  The  Time  Specified,  "  To-day." 

IV,  The  Place  Designated,  "  In  my  vineyard," 

Other  examples  would  be  as  follows : 
Luke  XV  :  2,     "  This  man  |  receiveth  sinners  |  and 
eateth  with  them," 

The   chief  words   of   this   text   are — This    Man, 


I 
/ 


THE  ANALYTICAL   METHOD.  %% 

Sinners,  and  Eateth.     This  gives  three  heads  of  dis- 
course, viz. : 

I.  The  Receiver,  "  This  man,"  /.  c,  Christ. 
II.  The  Received,  "Sinners." 
III.  The  Reception,  "  Eateth  with  them,"  i.  e.,  a, 
friendly  welcome. 

Matt,  xi :  28.  "  Come  unto  me  |  all  ye  that  labor 
and  are  heavy  laden  |  and  I  will  give  you  rest." 

We  cannot  draw  a  dividing  line  after  "  labor," 
because  that  and  "  heavy  laden  "  are  subdivisions  of 
the  same  expression.  So  we  have  but  three  chief 
heads,  viz. : 

I.  The   person   inviting.     "  Come    unto  me," — 
Christ's  call. 

II.  The  people  invited.     "  Ye  that  labor  and  are 
heavy  laden." 

III.  The  promise  given,     "  I  will  give  you  rest." 

Gal.  v  :  6.     "  Faith  |  which  worketh  |  by  love." 
Here   we    have   a    definition    or    description    of 
Christian  life. 

I.  In  its  principle.     "  Faith." 
II.  In  its  operation.     "  Which  worketh." 
III.  In  its  motive.     "  By  love." 

The  analytical  method  may,  therefore,  be  de- 
scribed  as   the   act   of  taking   texts   apart  for   the 


84  DIVISION. 


purposes  of  examination  and  consideration,  and 
then  putting  them  together  again  in  homiletical 
order  and  phraseology. 

This  phraseology  should  not  always  be  similar, 
but  should  be  varied  in  style  of  expression. 

Thus  Heb.  ii :  i8.  "For  that  he  himself]  hath 
suffered  being  tempted  [  he  is  able  to  succor  them 
that  are  tempted." 

The  usual  phraseology  would  be : 
I.  The  person  spoken  of. 
II.  The  fact  mentioned,  and 
III.  The  assurance  given. 

But  it  would  give  desirable  variety  to  express 
them  in  this  manner : 

I.  The  Saviour  subjected  to  temptation. 
II.  Suffering  through  that  subjection. 
III.  Succoring  through  that  suffering. 

This  order  of  parts  need  not  be  the  order  in 
the  text,  but  should  be  governed  by  rules  of  logic, 
propriety,  and  fitness.  In  the  first  text  given  above, 
the  word  "  Son  "  might  be  taken  not  simply  as  a 
Title,  but  as  a  Motive  for  obedience,  in  which  case 
it  would  properly  form  the  last  instead  of  the  first 
head  of  the  sermon. 

Some  examples  will  illustrate  this : 


THE  ANALYTICAL   METHOD.  85 

Isa.  xii :  3.  "  Therefore  with  joy  |  shall  ye  draw 
water  |  out  of  the  wells  of  salvation." 

Here  the  order  must  be  reversed,  as  we  must 
first  speak  of  the  wells  before  we  describe  the  act 
of  drawing  water  from  them,  or  the  delight  with 
which  it  is  done. 

Eph.  ii :  8.  "  By  grace  |  are  ye  saved  |  through 
faith." 

In  this  text  a  logical  treatment  requires  the  last 
term  must  be  discussed  before  the  second.  It  then 
presents  the  way  of  salvation: 

I.  In  its   Source,  "  By  grace." 
II.  Its    Process,  "  Through   faith." 
III.  Its  Result,  "  Ye  are  saved." 

John     xiii :    17.    "If  ye    know  |  these    things,  | 
happy  are  ye  |  if  ye  do  them." 

Here  the  second  becomes  first,  and  the  third 
becomes  last. 

I.  The  things  referred  to. 
II.  Our  knowledge  of  them, 

III.  Our   obedience  to  them. 

IV.  Our  happiness  in  them. 

In  such  verbal  analysis  only  such  words  as  form 
a  distinct  part  or  idea  should  be  so  separated  and 
used. 


86  DIVISION. 


b.  Where  texts  are  complex,  i.  e.,  of  two  or 
more  distinct  parts  or  clauses,  these  should  be 
separated  and  made  bases  of  the  division.  If,  for 
example,  the  twenty-ninth  verse  be  added  to  the 
text,  Matt,  xxi :  28,  as  above  given,  it  would  read 
and  be  divided  or  separated  as  follows : 

Matt,  xxi :  28-29.  "  Son,  go  work  to-day  in  my 
vineyard.  |  He  answered  and  said  I  will  not :  |  but 
afterward  he  repented  and  went." 

Here  we  have  three  distinct  parts  or  clauses, 
and  on  these,  instead  of  the  chief  words,  the 
division  is  based,  and  we  have : 

I.  The  Requirement,  "  Son,  go  work  to-day  in 
my  vineyard." 
II.  The     Refusal,    "  He     answered     and     said, 

I  will  not." 
III.  The    Repentance,    "  But    afterward     he     re- 
pented and  went." 
In  this  case  the  verbal  analysis  would  appear  in 
the  subdivisions  of  the  main  divisions. 

So,  if  the  text  should  be  Matt,  viii :  3,  the 
division  would  depend  on  how  much  of  the  verse 
was  taken  as  the  text.  It  might  read  and  be 
divided  thus : 

"  And  Jesus  put  forth  his  hand  and  touched 
him,  I  saying,  I  will ;  be  thou  clean." 


THE  ANALYTICAL   METHOD.  8/ 

This  would  give  two  main  divisions  or  heads 
of  discourse  : 

I.  What  Jesus  did :  "  Put  forth   his  hand  and 
touched  him." 
II.  What   Jesus  said :  "  I   will ;  be  thou  clean." 

But  if  the  whole  verse  constitutes  the  text,  the 
division  or  separation  of  the  text  would  be : 

"  And  Jesus  put  forth  his  hand  and  touched 
him,  saying,  I  will ;  be  thou  clean.  |  And  immedi- 
ately his  leprosy  was  cleansed." 

We  would  still  have  but  two  heads,  but  the 
division  would  be  at  a  different  point  and  would 
give  us : 

I.  The   methods    of    Christ's  healing.      i.    By 
touch.     2.  By  word. 
11.  The  efficacy  of   them.      i.  The  Leper  was 
cleansed.     2.  Immediately. 

Another  example  will  be  found  in  Acts  ix  :  6.  If 
we  take  only  Saul's  question  it  would  be  divided 
according  to  its  chief  words,  thus  : 

"  Lord,  what  |  wilt  thou  j  have  me  |  to  do  ?  " 
I.  It  was  submissive,  "  Wilt  thou." 
II.  Unconditional,  "Lord,  what?" 

III.  It  was  personal,  "  Have  me." 

IV.  It  was  practical,  "  To  do." 


DIVISION. 


But  if  the  entire  verse  is  taken,  the  division  must 
be  based  on  its  clauses,  thus  : 

"  And  he  trembUng  and  astonished  |  said.  Lord, 
what  wilt  thou  have  me  to  do  ?  |  And  the  Lord  said 
unto  him,  Arise,  and  go  into  the  city  and  it  shall  be 
told  thee  what  thou  must  do." 

Here  are  three  clauses  requiring  separate  treat- 
ment:. 

I.  The  state  of  his  mind. 
n.  The  question  he  asked. 

in.  The  reply  he  received. 

A  fourth  example  of  division  by  clauses  is  this : 
Rom.  X  :  9.  "  If  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  shalt  believe  in  thine  heart  that 
God  hath  raised  him  from  the  dead,  |  thou  shalt  be 
saved." 

At  first  it  may  seem  there  ought  to  be  a  dividing 
line  drawn  also  after  the  name  Jesus,  which  would 
divide  the  text  into  three  parts.  That  would  be 
incorrect,  inasmuch  as  what  precedes  and  follows  that 
point  are  of  the  same  class.  Both  are  conditions  on 
which  the  assurance  in  the  last  clause  is  based.  So 
we  have  but  two  main  divisions : 

I.  The  two  conditions,     i.  Faith  in  the  heart. 

2.  Confession  with  the  mouth. 
II.  The  assurance,  "  Thou  shalt  be  saved." 


THE   SYNTHETICAL   METHOD.  89 

We  add  another  illustration  : 

Rom,  viii :  32.  "  He  that  spared  not  his  own  Son, 
but  delivered  him  up  for  us  all,  |  how  shall  he  not 
with  him  also  freely  give  us  all  things  ?  " 

This  would  seem  to  require  at  least  four  divisions, 
yet  a  careful  examination  will  disclose  but  two  parts : 

I.  The  fact  stated.     God  gave  his  Son  for  us, 
II,  The  inference  drawn.    Then  nothing  we  need 

will  be  withheld. 

When  a  text  has  been  determined  upon,  it  is  easy 
to  note  whether  it  is  a  simple,  i.  e.,  single  statement, 
truth,  or  fact,  or  whether  it  has  several  parts  or 
clauses  which  should  be  taken  separately.  In  the 
latter  case  the  division  should  be  according  to  these 
clauses,  while  in  the  former  it  should  be  according  to 
the  chief  words. 

II.  THE   SYNTHETICAL    METHOD.      [Topical) 

I,  Its  meaning.  The  term  Synthetical  is  derived 
from  the  Greek  words  aov  (together)  and  ridrjm  (to 
put  or  place).  It  is  the  opposite  of  analysis,  which 
is  derived  from  avaXuco  (to  separate  or  take  apart). 
The  Analytical  method  separates  the  text  into  its 
distinct  parts,  while  the  synthetical  brings  together 
from  various  sources  whatever  bears  upon  the  text 


go  DIVISION. 


and  aids  in  its  presentation.  It  is  the  method  of 
combination. 

As  the  analytical  is  also  called  the  textual  method 
because  it  deals  directly  with  the  words  of  the  text, 
so  the  synthetical  is  also  called  the  topical  because  it 
deals  with  the  topic  or  theme  of  the  sermon  rather 
than  with  the  text  itself.  It  treats  the  text  as  a 
whole,  and  makes  the  general  ideas  which  its  dis- 
cussion requires  or  its  presentation  suggests,  the 
basis  of  its  divisions. 

2.  Its  advantages.  This  method  has  its  advan- 
tages. 

{ci)  It  insures  unity,  as  the  sermon  is  confined 
to  one  topic.  While  this  feature  of  unity  may  and 
should  be  observed  in  the  analytical  or  textual 
method,  the  text  often  contains  several  distinct 
items  demanding  presentation  and  discussion,  and 
the  attention  of  the  congregation  is  divided  between 
them.  The  text  Mark  xvi :  i6,  "  He  that  believeth 
and  is  baptized  shall  be  saved,"  presents  both  faith 
and  baptism  for  consideration.  But  where  baptism 
is  the  one  topic  of  a  sermon,  the  whole  discussion 
and  entire  sermon  is  given  to  it,  and  unity  is  secured 
to  a  far  greater  extent  than  where  a  text  is  taken 
for  analysis. 

{B)  It  allows  a  more  thorough  discussion, 
being  of  more  logical  character  and  completeness. 


THE  SYNTHETICAL   METHOD.  9 1 

The  entire  sermon  is  devoted  to  but  one  topic, 
which  can  be  presented  in  all  its  fulness  without 
exceeding  the  usual   limits  of  a  discourse. 

ic)  It  is  more  rhetorical.  It  furnishes  oppor- 
tunity for  the  use  of  the  stores  of  knowledge  the 
preacher  has  acquired ;  for  extended  quotations, 
and  literary  embellishments,  and  for  the  exercise 
of  any  special  gifts  or  talents  he  may  possess. 
(^)  Being  largely  argumentative,  the  arguments 
can  be  readily  reproduced  in  other  sermons 
teaching  the  same  doctrine  or  duty. 

This  is  not  to  encourage  the  frequent  repetition 
of  sermons,  but  circumstances  will  arise  which 
require  an  unexpected  withholding  of  the  sermon 
prepared,  and  the  substitution  of  another  on  very 
short  notice.  Textual  sermons  are  much  more 
readily  recognized  than  topical,  the  latter  being 
of  a  more  general  character,  and  adapted  to  a 
variety  of  texts. 

3.  Its  use.  This  method  applies  to  and  suits 
{a)  Texts  which  are  so  beautiful  and  harmonious 
in  their  form  and  finish,  that  any  separation  of 
parts  would  spoil  them.  Like  flowers  they  lose 
their  fragrance  and  beauty  when  taken  apart.  They 
are  like  precious  pearls,  to  be  treated  as  a  whole, 
and  held  up  and  turned  on  their  different  sides 
for  admiration  and  contemplation. 


92  DIVISION. 


{b)  Texts  which  do  not  admit  of  the  analytical 
treatment,  such  as  short  texts  containing  a  single 
fact  or  truth  ;  e.  g.,  "  God  is  love," — "  Jesus  wept," 
— "  Pray  without  ceasing," — "  Quench  not  the 
spirit,"  etc. 

While  the  analytical  treatment  might  be  used  and 
we  could  speak  first  of  the  Person  mentioned,  and 
secondly  of  the  fact  declared,  etc.,  it  is  better  to 
deal  with  the  topic  they  present ;  e.  g..  The  char- 
acter of  God ;  The  tears  of  Christ ;  Constancy  in 
prayer ;  Our  treatment  of  the  Holy  Spirit,  etc.,  in 
the  fuller  way  topical  treatment  allows. 

Even  many  texts  which  are  not  short  are  yet  so 
simple  in  statement  and  plain  in  their  meaning  as 
to  make  any  analysis  or  separation  unnecessary  and 
injudicious,  and  can  be  more  profitably  treated  in 
the  topical  way. 

Example  :  John  iv  :  9.  "  Then  saith  the  woman  of 
Samaria  unto  him,  How  is  it  that  thou,  being  a  Jew, 
askest  drink  of  me,  which  am  a  woman  of  Samaria  ? 
for  the  Jews  have  no  dealings  with  the  Samaritans." 

This  requires  no  analysis  to  bring  out  its  meaning, 
but  can  be  much  better  treated  topically,  thus : 

The  evil  of  prejudice : 

I.  It  is  very  common.  II.  Very  powerful.  Ill, 
Very    mischievous. 


THE  SYNTHETrCAL   METHOD.  93 

Another  example  is  found  in  Eph.  iv  :  13.  "  Till 
we  all  come  in  the  unity  of  the  faith,  and  of  the 
knowledge  of  the  Son  of  God,  unto  a  perfect  man, 
unto  the  measure  of  the  stature  of  the  fulness  of 
Christ." 

This  is  very  full,  and  seems  to  demand  analysis 
that  its  richness  may  be  fully  developed  and  dis- 
played. But  it  is  a  gem  which  would  be  injured  by 
the  cutting,  and  should  be  treated  in  its  entirety, 
thus : 

Perfect  Manhood: 

I.  In  the  measure  of  its  stature. 
II.  In  the  means  of  its  development. 

III.  In  the  marks  of  its  attainment. 

IV.  In  the  motives  of  its  pursuit. 

{c)  Sermons  on  Biblical  characters.  The  many 
persons  whose  characters  and  lives  are  given  in  the 
Bible  furnish  interesting  and  instructive  subjects 
for  sermons.  Rarely,  however,  does  a  single  text 
contain  all  the  characteristics  or  points  the  preacher 
wishes  to  make  prominent.  He  must  therefore 
take  the  synthetical  or  topical  method  of  treatment. 

{d)  Topical  sermons,  /.  e.,  sermons  on  some  spe- 
cific doctrine  or  duty,  or  on  some  prevalent  error 
or  sin  in  the  community.  In  such  cases  the 
preacher  will  need  a  number  of  Scripture  passages 


94  DIVISION. 


as  proofs,  and  therefore  should  not  be  confined  to 
one  as  in  a  textual  sermon.  Care  must,  however, 
be  taken  that  the  passage  chosen  for  the  text  fairly 
teaches  the  topic  or  theme,  and  justifies  the  treat- 
ment and  argument  of  the  sermon. 

4.  Its  treatment.  This  method  admits  of  vari- 
ety of  treatment. 

id)  If  it  be  a  doctrine — like  justification — the 
atonement,  etc.,  the  divisions  and  chief  heads  may 
be 

I.  Its  Meaning.     II.  Its  Proof     III.  Its  Effect. 

Or  the  Fatherhood  of  God — the  love  of  Christ, 
etc. 

I.  Its  Demonstration.  II.  Its  Delights.  III.  Its 
Demands. 

Or  God's  compassion,  forbearance,  etc. 

I.  Its  Lines.    II.  Its  Limitations.    III.  Its  Lessons. 

if)  If  it  be  a  festival,  like  Christmas,  Easter, 
Reformation,  etc. 

I.  The  facts  described.  II.  The  truths  established. 
III.  The  lessons  inferred. 

if)  If  it  be  some  duty  or  virtue  enjoined,  Hke 
charity,  humility,  etc. 

I.  The  Duty  Explained.  II.  Exemphfied.  III. 
Enforced. 


THE  SYNTHETICAL   METHOD.  95 

Or  I.  Its  Meaning.  II.  Its  Manifestations.  III. 
Its  Motives. 

{it)  If  some  prevalent  sin,  like  profanity,  fraud, 
strife,  etc. 

I.  Its  Prevalence.  II.  Its  Wickedness.  Ill,  Its 
Consequences. 

Or  I.  Its  Cause.    II.  Its  Character.    III.  Its  Cure. 

Or  I.  Its  Source.     II.  Its  Course.     III.  Its  End. 

These  topics  will  suggest  a  number  of  texts,  each 
of  which  would  be  equally  suitable  and  appropriate. 
The  introduction  should  set  forth  the  occasion  and 
meaning  of  the  text,  and  lead  easily  and  naturally 
to  the  topic  and  its  treatment. 


CHAPTER  VI. 
METHODS  OF  DIVISION  [Continued). 

III.    THE   PROPOSITIONAL  METHOD. 

I,  Its  meaning.  By  this  is  meant  that  mode  of 
Division  which  takes  the  form  of  propositions  or 
observations.  The  beginning  of  the  sermon  is 
occupied  in  an  explanation  of  the  text,  from  which 
certain  propositions,  observations,  or  inferences  are 
drawn  which  are  made  the  heads  of  the  discourse. 

The  difference  between  these  terms  may  be  thus 
defined : 

A  Proposition  is  a  statement  made  for  considera- 
tion, proof,  and  acceptance.  It  is  a  complete  sen- 
tence, consisting  of  a  subject  and  predicate  united 
by  a  copula,  e.  g.,  "  the  Bible  is  true." 

An  Observation  is  the  expression  of  an  opinion  or 
judgment,  e.  g.,  "  sin  is  destructive  of  happiness." 

An  Inference  is  a  statement  drawn  from  another 
which  is  admitted;  r.  ^.,  because  Christ  stilled  the 
tempest,  the  inference  is  drawn,  "  He  can  calm  any 
trouble." 

These  propositions  may  be  entirely  distinct  from 

96 


THE   PROPOSITIONAL   METHOD.  97 

each  other ;  but  it  is  a  gain  if  they  can  be  stated  in 
the  form  of  a  syllogism,  viz.,  two  premises  and  a 
conclusion;  c.  g.,  on  Ex.  xxxiii :  18-19.  I-  Moses 
desired  to  see  God's  glory.  II.  God  proposed  to 
reveal  to  him  His  goodness.  III.  This  goodness  was 
of  more  value  to  Moses  than  a  sight  of  God's  glory. 

2.  Its  Recommendations.  Several  considera- 
tions join  to  recommend  this  method : 

(c?)  It  possesses  all  the  advantages  of  the  topical 
method  as  specified  under  that  head,  as  it  deals 
with  the  topic  as   directly  as  with  the  text. 

{1))  It  has  the  additional  recommendation  of  being 
more  complete  and  elegant  in  style.  Instead  of 
specifying  its  divisions  by  a  word  or  two,  each 
head  is  a  full  sentence,  which  is  more  satisfac- 
tory and  more  pleasing  to  the  hearer,  as  it  gives 
both  strength  and  elegance  to  the  discourse. 

3.  Its  treatment.  There  are  two  ways  of 
using  this  method : 

{a)  Where  the  text  does  not  require  much  ex- 
planation, such  explanation  should  form  the  Intro- 
duction of  the  sermon,  and  then  the  observations 
or  propositions  will  follow  as  the  chief  heads  of 
the  discourse. 

Examples :  Acts  xxii  :  16.  "  And  now,  why 
tarriest  thou  ?  " 

7 


98  DIVISION. 


I.  There  are  some  things  for  which  no  man  can 
be  tarrying. 

{E.g. — Inducement,   opportunity,  warning,  invita- 
tion, etc.) 

II.  There  are  some  things  for  which  some  may  be 
tarrying. 

{E.  g. — For    righteousness — for    company — more 
feehng,  etc.) 

III.  There  is  nothing  for  which  any  need  be  tarry- 
ing. 

(Because  Christ  has  removed  every  obstacle,  and 
made  every  provision.) 

Luke  ii :  49.     "  Wist  ye  not  that  I  must  be  about 
my  father's  business  ?" 

I.  God  has  business  on  earth. 

II.  His  children  must  attend  to  it. 
III.  It  is  time  to  be  about  it. 

Matt.  V :  23-24.     "  If  thou  bring  thy  gift  to  the 
altar,"  etc. 

I.  God's  people  must  come  to  God's  altar. 
II.  None  must  come  there  empty-handed. 
III.  Our  gifts  must  be  offered  in  the  right  spirit. 

I.  Sam.  ii :  25.     "  If  a  man  sin  against  the  Lord, 
who  shall  entreat  for  him?" 

I.  Against  the  Lord  there  are  sins. 


THE   PROPOSITIONAL   METHOD.  99 

II.  Against  sin  there  is  judgment. 
III.  Against  judgment  there  is  entreaty. 

{b)  If  an  extended  explanation  is  necessary,  it 
will  be  better  to  make  it  a  separate  part  of  the 
sermon,  and  to  divide  thus  :  I.  The  text  explained. 
II.  The  text  applied.  Then  Under  the  latter  head 
bring  in  the  various  propositions  or  inferences  as 
subdivisions. 

Example  :  Matt,  xx :  8.  "  Call  the  laborers  and 
give  them  their  hire,  beginning  from  the  last  unto 
the  first." 

I.  The  text  explained. 

1.  The  purpose  of  this  parable. 

2.  The  meaning  of  its  terms. 

II.  The  text  applied. 

1.  God's  rewards  are  for  laborers. 

2.  All  service  done  for  Him  has  a  reward. 

3.  This  reward  comes  at  evening. 

4.  In  it  no  distinctions  are  made. 

We  add  other  examples  of  this  third  method  of 
division.     The   following   is    by    Dr.    Krauth : 

Isa.  xxi:ii-i2.  "The  burden  of  Dumah.  He 
calleth  to  me  out  of  Seir,  Watchman,  what  of  the 
night  ?  The  watchman  said.  The  morning  cometh, 
and  also  the  night."    [After  explaining  the  prophecy 


lOO  DIVISION. 


and  applying  it  to  our  times,  he  based  the  discus- 
sion on  the  following  propositions  :] 

I.  There  are  nights  and  mornings  to  both  God's 
friends  and  foes. 

II.  To  God's  friends  a  morning  cometh  which 
will  have  no  night. 

III.  To    God's    foes  a  night  cometh  which  will 
have  no  morning. 

We  give  two  examples  of  this   method  by  Dr. 
Seiss : 

Gal.  vi :  14.  "  God  forbid  that  I  should  glory,  save 
in  the  cross  of  our  Lord  Jesus  Christ,"  etc. 

I.  What    Paul  might    have  gloried  in,  but  did 
not. 

II.  What  he  was  not  likely  to  glory  in,  but  did. 
III.  What  led  him  to  glory  in  what  he  did. 

The  other  is  on  Acts  iv  :  23.  "  And  being  let  go, 
they  went  to  their  own  company." 

I.  We  are  all  more  or  less  under  restraint. 
II.  These  restraints  are  often  relaxed. 
III.  Times  of  relaxed    restraint   reveal   the   true 
character. 

Robert  Hall,  one  of  England's  eminent  preachers 
in  his  day,  frequently  employed  this  method. 

On   Deut.  xxxiii  :  25,  "Thy  shoes  shall  be  iron 


THE   PROPOSITIONAL   METHOD.  lOI 

and  brass;  and  as  thy  days,  so  shall  thy  strength 
be,"  his  divisions  are:  I.  God's  people  must  often 
endure  heavy  trials  and  tread  rough  paths.  II.  The 
prospect  of  these  is  apt  to  dismay  them.  III.  But 
in  them  they  are  assured  of  all-sufficient  strength. 

Spurgeon  has  a  sermon  on  John  xix  :  5.  "  Behold 
the  Man ! " 

I.  The  text  explained. 
II.  The  text  applied. 

1.  Let   us    contemplate    Christ    suffering   to 

instruct  our  minds. 

2.  To  excite  our  emotions. 

3.  To  improve  our  lives. 

William  Jay,  of  England,  whose  sermons  generally 
are  models  of  homiletical  arrangement,  has  the  fol- 
lowing : 

Acts  xviii :  27.  "  Who,  when  he  was  come,  helped 
them  much  which  had  believed  through  grace." 
I.  Christians  are  believers. 
II.  They  believe  through  grace. 

III.  They  need  help. 

IV.  This    is    afforded   by   the    ministry   of    the 
Gospel. 

Another  illustration  of  this  method  we  take  from 


I02  DIVISION. 


an  unknown  source  :  John  i :  5.     "  The  Hght  shineth 
in  darkness." 

I.  The  light  of  truth  shineth  in  the  darkness  of 
error. 

II.  The  Hght  of  righteousness — in  the  darkness 
of  sin. 

III.  The  hght  of  Hfe — in  the  darkness  of  death. 

IV.   THE    INTERROGATIVE  METHOD. 

1.  Its  meaning.  By  this  is  meant  that  method 
of  Disposition  or  Division  which  is  expressed  in 
questions.  It  relates  almost  entirely  to  the  form, 
and  may  be  used  in  either  textual  or  topical  sermons. 
This  method  was  frequently  used  by  the  church- 
fathers  who  appHed  the  following  questions  to  their 
texts  or  topics,  and  made  them  the  heads  of  dis- 
course :  Quis, — Quid, —  Quibus, — Quo, — Quomodo, 
— Quando, — Ubi, — Cur,  etc.  Of  this  kind  are  the 
divisions  of  Bernard  in  his  sermon  on  I.  Thess.  iv  :  16. 
"The  Lord  himself  shall  descend  from  heaven  with 
a  shout."  I.  Quis  veniat?  II.  Unde?  III.  Quo? 
IV.  Quando?     V.  Quomodo?     VI.  Adquid  ? 

Similar  queries  can  be  applied  to  many  texts,  and 
will  form  the  heads  of  the  sermon. 

2.  Examples.  Matt,  xxi :  28.  "Son,  go  work  to- 
day in  my  vineyard." 

I.  Who  ?     God's    children  =  "  son."     II.  What  ? 


THE  INTERROGATIVE  METHOD.  103 

"  Go  work."  III.  When  ?  "  To-day."  iV.  Where  ? 
"  In  my  vineyard." 

Heb.  xi :  2.  "  For  by  it  the  elders  obtained  a  good 
report." 

I.  Who?  "The  elders."  II.  What  did  they 
obtain  ?  "A  good  report."  III.  How  ?  "  By  it," 
i.  e.,  by  their  faith. 

Eph.  iv :  30.  "  Grieve  not  the  holy  Spirit  of 
God,  whereby  ye  are  sealed  unto  the  day  of  re- 
demption." 

I.  Whom  ?  The  Holy  Spirit.  II.  What  ?  Grieve 
not.     III.  Why?     By  Him  we  are  sealed. 

Matt,  xi :  28.  "  Come  unto  me,  all  ye  that  labor 
and  are  heavy  laden,  and  I  will  give  you  rest." 

I.  Who  shall  come  ?  The  heavy  laden.  II. 
To  whom  ?     To  Jesus.     HI.  Why?     To  gain  rest. 

3.  Its  advantages. 

{a)  It  is  the  simplest  and  easiest  method  the 
preacher  can  employ  in  dividing  his  sermon,  and 
is  readily  understood  by  his  hearers. 

{B)  Interrogatories  naturally  awaken  interest, 
because  demanding  a  reply,  and  thus  a  great  point 
is  gained  in  securing  attention  to  the  discussion. 

A  sermon  on  faith  may  thus  be  divided :  I.  Its 
Nature ;  II.  Its  Means ;  III.  Its  Importance. 
But  if  these  were  stated  interrogatively  thus :  I, 
What  is  faith  ?     II.  How  can  we  get  it  ?     III.  Why 


I04  DIVISION. 


should  we  have  it? — a  greater  interest  is  at  once 
awakened  in  the  subject. 

{c)  It  gives  clearness,  especially  in  argumen- 
tative or  philosophical  sermons,  both  in  the  pre- 
sentation of  the  subject,  and  in  its  subsequent 
discussion. 

(^)  It  may  be  made  a  very  practical,  pointed 
and  direct  method  of  applying  truth  to  the  con- 
science, throughout  the  entire  sermon. 

For  example,  a  sermon  on  Rom.  xiv:   12:  "So 
then  every  one  of  us  shall  give  account  of  himself 
to  God,"  would  be  of  this  sort  if  divided  thus : 
I.  Who  art  thou  ?     God's  friend  or  foe. 
II.  Whither  goest  thou  ?     On  to  judgment. 

III.  What  preparation  hast  thou  made  ? 

{e)  It  was  the  ancient  Socratic  manner  of 
instruction ;  it  is  the  church's  method  of  catechiza- 
tion;  and  the  natural  form  of  investigation, 
discussion,  and  expostulation. 

In  the  use  of  this  method,  great  caution  is  nec- 
essary not  to  raise  questions  the  preacher  cannot 
answer,  and  to  avoid  all  questions  which  are 
inappropriate  or  merely  curious. 

4.  Its  use.  This  method  may  be  employed  in 
three  ways  : 

{a)  In    expressing   the    main    divisions    of   the 


THE  INTERROGATIVE  METHOD.  105 

sermon.  In  this  case  the  answers  to  these  questions 
will  form  or  suggest  the  subdivisions. 

Examples:  John  xi :  28.  "The  Master  is  come 
and  calleth  for  thee." 

I.  Who  is  come  ?  II.  Whom  does  He  call  ? 
III.  What  does  He  want  ? 

I.  Pet.  iv:  17.  "  What  shall  the  end  be  of  them 
who  obey  not  the  Gospel  of  God  ?  " 

I.  What  is  the  Gospel  of  God?  II.  Why  do 
some   disobey  it?     III.  What   will    be   their   end? 

Acts  ii:  47.  "The  Lord  added  daily  to  the 
church  such  as  should  be  saved." 

I.  Who  added  to  the  church?  II.  Whom  did 
He  add?  III.  To  what  did  He  add  them?  IV. 
When  was  this  done  ? 

Ps.  xix :  1 2.  "  Cleanse  thou  me  from  secret 
faults." 

I.  What  are  secret  faults  ? 
II.  How  can  we  be  cleansed  from  them  ? 
III.  Why  should  we  be  concerned  about  them  ? 

Ps.  li  :  10.     "  Renew  a  right  spirit  within  me." 
I.  What  is  a  right  spirit  ? 
II.  How  can  it  be  renewed  ? 
III.  Why  should  we  seek  it? 


I06  DIVISIOM. 


JLuke  ^xlii :  42.  "  Lord,  remember  me  when  thou 
comest  in  thy  kingdom." 

I.  Whose  prayer  was  this  ? 
II.  When  was  it  made  ? 
III.  What  did  it  ask  ? 

(b)  When  the  main  divisions  are  in  the  shape  of 
statements,  the  subdivisions  may  take  the  inter- 
rogative form.  This  is  often  its  better  use,  as  it  thus 
reaches  the  substance  of  the  sermon  and  aids  in  its 
discussion. 

Examples :  Ps.  Ixxiii  :  24.  "  Thou  shall  guide  me 
with  thy  counsel,  and  afterward  receive  me  to 
glory." 

I.  Our  present  guidance.  I.  Who f  "Thou." 
2.  How  ?  "  With  thy  counsel."  3.  Whom  ?  "  Me  " 
— a  personal  matter. 

II.  Our  future  reception,  i.  Where?  "To  glory." 
2.  When?  "Afterward."  3.  How?  "Receive,"— 
a  friendly  welcome. 

II.  Sam.  18  :  29.  "Is  the  young  man  Absalom 
safe  ?  " 

I.  The  perils  of  young  men.  i.  What  are  they? 
2.  How  do  they  imperil  ? 

II.  Their  safeguards.  I.  What  are  they?  2.  How 
can  they  be  gained?  3.  Why  should  they  be 
secured  ? 


THE   INTERROGATIVE  METHOD.  10/ 

T^uke-JCKM,: 5 J -62.    "And   the   Lord   turned   and 
looked  upon  Peter,"  etc. 
I.   Peter's  sin. 
I.  What  was  it?     2.  How  do  we  account  for  it? 
3.  Who  now  imitate  it  ? 
II.  Peter's  sorrow. 
I.  What  produced  it ?    2.  How  was  it  manifested? 
3.  What  does  it  teach  us  ? 

(r)  The  Interrogative  form  may  relate  only  to  the 
thenne, — yet  so  affect  the  entire  sermon  as  to  clas- 
sify it  under  this  method.  This  is  especially  the  case 
when  the  answers  to  the  interrogative  theme  furnish 
the  main  divisions  of  the  sermon. 

Examples:  Luke  xix  141.  "When  he  was  come 
near  he  beheld  the  city  and  wept  over  it." 

If  the  theme  be  expressed  as  a  question, — Why 
did  Jesus  weep  over  Jerusalem  ?  the  answers  would 
form  the  following  main  divisions :  I.  Because  of  its 
sin ;  II.  Because  of  its  unbelief;  III.  Because  of  its 
doom. 

Acts  ix  :  26.  "  When  Saul  was  come  to  Jerusalem, 
he  assayed  to  join  himself  to  the  disciples." 

If  the  theme  be  worded, — Why  should  believers 
join  the  church  ?  the  answers  would  be,  I.  Because 
Christ  requires  it.  II.  They  need  the  church.  III. 
The  church  needs  them. 


I08  DIVISION. 


The  main  divisions  being  answers  to  a  question, 
places  the  treatment  under  the  Interrogative  method. 

V.    THE    EXPOSITORY    METHOD, 

1.  Its  meaning.  The  Expository  method  con- 
sists in  the  explanation,  discussion,  and  application 
of  whole  chapters,  or  more  or  less  extended  parts 
of  Scripture,  instead  of  selecting  a  single  verse  or 
short  passage  as  the  text  of  the  sermon. 

2.  Its  advantages.  The  chief  arguments  in 
favor  of  this  method  of  preaching  are : 

{(.i)  It  is  the  primal  idea  and  purpose  of  preach- 
ing. 

The  fundamental  idea  of  preaching  is  not  sacred 
rhetoric.  It  is  the  opening  up  {ex-poiio),  the 
setting  out  or  putting  forth  of  the  contents  of  God's 
Word.  It  is  making  the  vision  plain,  so  that  the 
people  may  understand  it.  It  is  not  so  much  the 
discussion  of  religious  truth,  as  its  presentation. 

{!))  It  is  of  ancient  usage.  Many  sermons 
which  have  come  down  to  us  from  the  earlier  ages 
are  of  this  sort.  The  custom  of  founding  a  sermon 
on  a  short  and  detached  sentence  or  statement  of 
Scripture  was  unusual  and  possibly  unheard  of 
until  after  the  fifth  century.  The  original  purpose 
of  preaching  was  to  explain  the  plan  of  salvation 
or  some  entire  section  of  the  Bible. 


THE  EXPOSITORY  METHOD.  IO9 

{c)  It  secures  a  better  acquaintance  with  the 
contents  of  the  Bible,  to  both  preacher  and  hearers. 
It  makes  the  preacher  "  mighty  in  the  Scripture," 
and  this  Sword  of  the  Spirit  becomes  his  famihar 
and  effective  weapon.  It  requires  careful  study, 
for  he  cannot  omit  or  escape  the  difficult  passages 
which  come  in  course,  but  must  meet  and  explain 
them. 

{d)  It  affords  opportunity  to  speak  on  subjects 
which  otherwise  would  or  might  be  omitted  or 
neglected.  It  brings  out  the  whole  counsel  of 
God,  and  justifies  topics,  like  sins  of  lewdness,  etc., 
which  could  not  be  made  special  subjects  of 
sermons  without  offence. 

3.  Its  methods.  It  may  be  used  in  two  ways, 
either  of  which  will  be  to  edification. 

{a)  In  pure  exposition.  Thus  an  entire  chapter 
or  an  entire  Epistle  or  other  Book  is  taken,  ex- 
plained, and  applied,  verse  by  verse,  in  a  series  of 
discourses. 

Expository  sermons  are  necessarily  largely  exe- 
getical  and  take  the  form  of  a  practical  commen- 
tary. Luther  on  Galatians  and  other  parts  of  Script- 
ure is  an  excellent  example  and  model  of  Expository 
discourse.  Dr.  Seiss  on  Leviticus,  and  Robertson 
on  Corinthians  may  also  be  profitably  studied  as 
examples    in   which    the    leading   thoughts    of    the 


no  DIVISION. 


various  chapters  or  sections,  instead  of  every  verse, 
are  presented  and  applied. 

{b)  In    historical    or    biographical    discourses. 

Instead  of  a  continuous  exposition  of  some  book 
of  the  Bible,  this  plan  selects  some  prominent  event 
or  person  as  the  topic  of  discourse,  and  reproduces 
the  Bible  narrative  in  the  preacher's  own  language, 
with  suitable  comment  and  application  as  the  story 
unfolds.  Such  topics  are  found,  e.  g.,  in  the  history 
of  the  antediluvian  world;  in  the  journey  of  Israel 
from  Egypt  to  Canaan;  or  in  the  planting  of  the 
Christian  church  as  given  in  the  Acts.  Intensely 
interesting  and  instructive  discourses  of  an  exposi- 
tory sort  can  be  produced  when  they  take  the 
biographical  form;  such  as  a  series  on  the  life 
of  Abraham  or  of  Jacob ;  the  story  of  Joseph  or 
of  Esther ;  the  life  of  Moses,  David,  or  Elijah, — 
or  of  St.  Paul,  St.  Peter,  and  other  New  Testament 
characters. 

This  biographical  plan  avoids  the  objection  against 
expository  preaching  that  it  becomes  monotonous 
and  disjointed  when  chapters  are  discussed  verse 
by  verse.  It  has  furthermore  the  great  advantage 
of  being  based  on  a  story,  the  very  telling  of  which 
secures  attention  and  interest  from  the  beginning, 
and,  if  wisely  arranged  and  developed,  will  hold 
them  to  the  close. 


THE  EXPOSITORY  METHOD.  Ill 


A  very  large  part  of  the  Bible  is  biography,  and 
this  biographical  form  of  sermons  or  lectures  is  the 
best  way  to  bring  out  the  meaning  and  lessons  of 
such  parts,  and  to  make  them  bear  on  the  minds 
and  hearts  of  the  congregation,  and  in  a  way  not 
soon  forgotten.  Many  leading  preachers  employ 
this  method,  especially  at  the  second  or  evening 
service  ;  and  their  published  lectures,  which  abound 
in  our  homiletical  literature,  will  be  found  of  service 
and  material  aid  by  young  preachers  who  are  timid 
in  venturing  in  unfamiliar  waters.  Among  the  best 
general  helps  in  this  line,  we  mention  Farrar,  and 
also  Conybeare  and  Howson,  on  St.  Paul ;  Bishop 
Hall's  contemplations  on  the  Old  and  New  Testa- 
ments ;  Dean  Stanley's  History  of  the  Jewish 
Church ;  and  Henry's  Exposition  of  the  Bible, 
which,  whilst  of  little  value  critically  or  exegetically, 
is  most  helpful  in  homiletical  arrangement  and 
practical  suggestion. 

4.  Its  Requisites.  For  successful  preaching 
under  this  method,   several   things    are  necessary: 

[ci)  The  preacher  must  possess  and  cultivate 
descriptive  power, — i.  e.,  the  gift  or  tact  of  giving 
the  narrative  in  a  lucid,  connected,  and  interesting 
way. 

{b)  He  must  make  himself  familiar  witli  the 
country,  people,  customs,  times,  and  other  circum- 


112  DIVISION. 


stances  of  the  subject  before  him.  Standard  Cyclo- 
pedias, good  Bible  Dictionaries,  and  books  of  travel 
in  Bible  lands  should  be  carefully  consulted. 

{c)  The  discourse  should  not  be  a  rambling  talk, 
but  be  fitly  framed  together.  It  may  be  divided 
into  two  parts:  I.  The  Narrative;  and  11.  The 
lessons  it  suggests.  But  a  better  way  is  to  draw 
the  lessons  and  make  the  application  as  the  points 
arise  in  the  narrative,  and  thus  keep  up  the  narrative 
feature  to  the  close. 

In  either  way  the  discourse  should  have  a  distinct 
purpose,  and  present  some  one  phase  as  the  most 
prominent.  This  secures  unity  of  discourse,  aids 
the  preacher  in  recalling  the  various  points,  and 
adds  interest  to  both  description  and  discussion. 

For  example,  let  us  take  the  life  of  Jacob  and 
come  to  Gen.  xxviii.  Our  topic  would  be  "  Jacob's 
Journey,"  and  the  chapter  would  be  covered  by 
the  following  main  divisions  : 

I.  His  father's  suggestion.  II.  His  brother's 
anger.     III.  His  own  experience. 

Or  I.  Isaac.  His  counsel,  and  blessing,  vs.  1-5. 
II.  Esau.  His  marriage  and  motive,  vs.  6-9. 
III.  Jacob.  His  journey,  vision,  and  vow,  vs. 
11-22. 

A  series  on  the  first  chapters  in  Genesis  could 
be  arranged  under  the  following  heads : 


THE  EXPOSITORY  METHOD.  II3 


Chap.  I.  The  Creation.  Its  Author ;  God.  II. 
Its  manner;  by  His  word.  III.  Its  process:  i. 
Light.  2.  Order.  3.  Life,  {ii)  Vegetation.  {b) 
Fish   and  fowls,     {c)   Animals,     {li)   Man. 

Chap.  II.  The  Creation  of  Man.  I.  His  special 
creation,  v.  7.  II.  His  residence,  vs.  8-14.  III.  His 
occupation,  v.\^.  IV.  His  companions,  i.  Animals, 
vs.  19,  20.  2.  Eve.  {a)  Her  creation,  vs.  21-2. 
{b)  Their  marriage.  V.  His  religion,  i.  The  Sab- 
bath appointed,  vs.  2,  3.  2.  Obedience  required, 
V.   17. 

Chap.  III.  The  Fall.  I.  The  temptation,  vs.  1-5. 
II.  The  sin,  v.  6.  III.  The  consequence,  i.  The 
investigation,  7'^.  8-13.  2.  The  sentence,  vs.  16-19. 
3.  The  expulsion,  vs.  22-24. 

If  preaching  on  the  life  of  St.  Paul,  we  come  to 
Acts  xvi.,  we  could  make  the  topic  "  St.  Paul  on  the 
confines  of  two  Continents,"  and  consider : 

I.  What  happened  on  leaving  Asia?  i.  The  call 
of  Timothy,  vs.  1-3.  2.  Delivering  the  Synodical 
decrees,  vs.  4,  5.    3.  The  Macedonian  vision,  7'S.  8-10. 

II.  What  occurred  on  entering  Europe?  i.  The 
first  convert,  •z'i-.  12-15.  2.  The  imprisonment  and 
deliverance,  vs.  16-28.  3.  The  conversion  of  the 
jailer,  vs.  29-34. 

Or  we  could  style  it  "  The  three  conversions : " 


114  DIVISION. 


I.  That  of  Timothy,  vs.  1-3.     II.  That  of  Lydia,  vs. 
12-15.     Ill-  That  of  the  jailer,  vs.  23-34. 

5.  Its  occasions.  The  Expository  method  may 
be  used : 

{a)  In  preaching  on  the  Pericopes  or  any  extended 
passage,  as  the  text  of  the  sermon. 

{b)  It  especially  commends  itself  for  the  second 
or  evening  service.  It  is  a  relief  and  advantage  to 
the  preacher  to  have  something  different  from  the 
morning  discourse,  and  will  often  secure  full  attend- 
ance and  special  interest  on  the  part  of  the  congre- 
gation. 

(r)  It  is  the  best  method  for  week-evening  ser- 
vices, where  the  pastor  should  be  a  teacher  rather 
than  a  preacher.  Whether  he  takes  the  Sunday- 
school  lesson  or  some  other  selection,  this  method 
of  Expository  lecture  will  be  found  the  best  for  such 
services. 

GENERAL    REMARKS    ON    METHODS    OF    DIVISION. 

1.  While  every  preacher  will  naturally  give  pref- 
erence to  one  of  these  methods,  it  is  well  to  cultivate 
and  use  them  all  at  different  times.  Each  method 
has  its  peculiar  advantages,  and  variety  in  the  treat- 
ment of  texts  and  topics  will  also  be  gained. 

2.  Sometimes  a  text  will  admit  of  the  combination 
of  two  or  more  of  these  methods  in  the  same  dis- 


TO  PICO-  TEXTUA  L  ME  TIIOD.  1 1  5 


course.  Some  homileticians  have  made  this  a 
separate  method  of  division  and  called  it  the  topico- 
textual  method,  because  it  presents  topical  points 
of  thought  under  a  textual  arrangement. 

Thus  a  sermon  on  Faith,  if  based  on  John  xi :  40, 
would  present  these  points  : 

I.  Its  Nature.     "  If  thou  wouldst  believe." 
II.  Its  Basis.     "Said  I  not  unto  thee"  (the  word 
and  promises  of  Christ). 

III.  Its  Reward.  "Thou  shouldst  see  the  glory 
of  God."  Here  we  have  the  arrangement  and  ad- 
vantages of  the  topical  and  textual  methods  com- 
bined. 

A  sermon  on  Sin,  if  based  on  James  1:15,  would 
allow  the  same  combination  : 

I.  Its  Source.     "  When  lust  hath  conceived." 
II.  Its  Course.     "  It  bringeth  forth  sin." 
III.  Its  End.     "  Bringeth  forth  death." 
This  combination  is  also  seen  in  a  division  sug- 
gested under  the  Propositional  method,  viz.  : 

I.  The   text   explained.     (Analytical    or   textual 
treatment.) 

II.  The  text  applied.  (In  Synthetical  proposi- 
tions or  inferences.) 

Such  combination  is  of  special  value  because 
possessing  the   advantages    of  both    methods.      In 


Il6  DIVISION. 


preaching  a  topical  sermon,  therefore,  it  is  not  suf- 
ficient to  have  an  appropriate  text,  but  the  most 
suitable  text  that  can  be  found,  and  if  possible  a 
text  which  contains  all  the  points  of  the  topic  which 
are  to  be  prominent  in  the  sermon. 

3.  Sometimes  it  may  be  well  to  depart  from  the 
stiff  and  formal  phraseology  of  the  usual  divis- 
ions, and  compare  the  text  to  a  garden  of  flowers, 
a  basket  of  fruit,  or  a  house  of  many  mansions,  etc., 
each  of  which  is  first  examined  separately,  and  then 
grouped  together  for  contemplation.  This  would 
be  really  the  same  as  already  given,  but  the  manner 
of  putting  it  may  add  interest  to  the  sermon,  pro- 
vided the  law  of  fitness  and  propriety  be  not  vio- 
lated, and  it  be  not  employed  too  often. 

Examples  :  Gal.  v  :  22,  23.  "  The  fruit  of  the 
Spirit  is  love,  joy,  peace,"  etc. 

Here  a  refreshing  departure  would  be  to  call  this 
text  a  basket  of  precious  fruit,  and  the  preacher 
would 

I.    Exhibit    each    kind    separately.      [Explain 
each  term.] 

II.  Place  them  together  for  contemplation. 
[Here  he  would  observe  they  were  the  fruit  of  the 
Spirit,  not  of  the  world ;  they  were  alike,  yet  of 
great  variety ;  of  a  kind  that  will  not  rot  or  decay, 
and  "  against  which  there  is  no  law."] 


ITS  niRASEOLOGY.  WJ 

III.  Distribute  them  to  the  congregation. 

1.  For  their  own  delight. 

2.  For  the  rehef  of  others. 

3.  For  occasion  of  thanksgiving  to  God, 

Rom.  xi :  33.  "  O  the  depth  of  the  riches  both 
of  the  wisdom  and  knowledge  of  God,"  etc. 

Here  is  a  river  of  God  which,  like  the  river  in 
Eden,  parts  into  four  heads, 

I,  Let  us  walk  along  the  banks  of  each  stream, 
and  gaze  into  "  the  depths  "  of 

I.  His  knowledge.  2.  His  wisdom, 

3,  His  judgments,  4.  His  ways, 

n.  Step  aside  and  contemplate  them  together. 
We  will  thus  be  impressed  with  these  lessons : 

1.  God's  attributes,  doctrines,  and  deahngs  are 
beyond  our  comprehension. 

2.  They  are  full  of  "  riches,"  though  not  under- 
stood. 

3.  Their  contemplation  is  of  great  value : 
{a)  In  assuring  our  faith. 

{b^  In  silencing  our  cavils, 
(r)  In  consoling  our  griefs, 

4.  While  we  prepare  our  sermons  according  to 
some  recognized  method,  we  should  ever  remain 
master  and  not  become  the  slave  of  that  method. 
The   preacher's  personality   must  not  be    sacri- 


1 1 8  DIVISION. 


ficed  to  accommodate  the  machinery  of  homiletics, 
but  should  be  manifest  in  the  use  he  makes  of  that 
machinery.  Each  one  must  choose  that  method 
which  suits  him  best,  and  which  he  can  really  make 
his  own, — that  which  is  best  adapted  to  the  working 
of  his  mind,  as  well  as  to  the  people  he  addresses, 
and  the  purpose  he  has  in  view.  And  this  fact 
should  make  him  study,  not  the  less  but  the  more, 
these  methods  of  preparing  sermons,  until  he  has 
mastered  them  all. 

Method  in  preparation  imposes  no  fetters  on  the 
mind,  but  facilitates  free  action  and  develops  its  re- 
sources. If  homiletical  rules  and  methods  ever 
become  hurtful  instead  of  helpful,  such  rules  are 
either  false  or  else  they  are  not  properly  under- 
stood and  used.  At  the  same  time,  it  should  not 
be  forgotten,  if  these  rules  at  times  seem  to  put  re- 
straint on  the  preacher,  it  is  to  secure  the  rights  of 
the  hearer. 


CHAPTER  VII. 

THE    INTRODUCTION    AND   THE   CONCLUSION. — 
THE    INTRODUCTION. 

We  have  already  stated  that  sermons  are  usually 
divided  into  three  parts :  the  Introduction,  the  Dis- 
cussion or  body  of  the  sermon,  and  the  Conclusion 
or  application.  What  has  been  said  heretofore 
relates  chiefly  to  the  subject-matter  in  the  Discus- 
sion, and  the  other  two  parts  remain  to  be  con- 
sidered.   Of  these  we  take  up  now  the  Introduction. 

1.  Its  meaning  and  purpose.  The  first  part 
of  the  sermon  is  called  the  Introduction.  The 
Latin  word  Exordmm  is  sometimes  used.  Its 
purpose  is  the  same  as  the  preface  to  a  book,  and 
is  intended  to  introduce  the  text  or  topic  of  the 
sermon  to  the  favorable  attention  of  the  congre- 
gation. 

2.  Its  importance.     Much    depends    on   how  a 

man  begins  anything  he  undertakes.     The  proverb 

that  a  "  bad   beginning   makes    a   good   ending,"  is 

seldom  verified  in  actual  experience.     Ground   lost 

in  the  beginning  is  seldom  recovered,  and  a  battle 

begun  in  a  blunder  generally  ends  in  defeat.     First 

119 


I20  DIVISION. 


impressions  are  lasting,  and  it  is  of  great  importance 
in  preaching,  both  for  the  truth's  sake  and  for  the 
preacher's  sake,  that  these  be  favorable.  Not  only 
should  we  be  careful  in  the  start  to  avoid  arousing 
any  feeling  of  aversion  or  hostility  against  ourselves 
or  our  theme,  but  we  should  study  how  best  to 
introduce  our  subject  so  as  to  gain  the  attention, 
interest,  and  sympathy  of  the  audience.  If  these 
are  gained  at  the  beginning,  they  may  readily  be 
held  to  the  close. 

3.  The  material.  Whatever  helps  to  mtroduce 
the  text  or  topic  of  discourse  is  proper  material 
for  the  Introduction.  Whatever  helps  the  hearers 
to  understand  the  surroundings,  circumstances,  or 
bearings  of  the  text ;  or  the  reason  why  that  partic- 
ular topic  was  chosen  for  the  occasion,  is  not  only 
appropriate,  but  useful  and  often  essential  in  begin- 
ning a  sermon. 

We  give  the  following  points  and  suggestions 
concerning  the  material  of  the  Introduction : 

{a)  An  Introduction  should  never  be  an  apol- 
ogy. If  the  apology  that  you  are  poorly  prepared 
be  true,  it  is  a  shame ;  if  false,  it  is  a  sin.  If  you 
are  poorly  prepared,  the  congregation  will  find  it 
out  without  being  told ;  and  if  they  do  not,  why 
should  you  debase  yourself  before  them  ?  They 
have  a  right  to  expect  an  educated  and  earnest  pastor 


THE   INTRODUCTION.  121 

will  always  be  able  to  preach  to  edification,  even  if 
he  has  been  hindered  in  his  preparation.  To  begin 
with  an  apology  in  the  expectation  of  making  a 
deeper  impression,  is  to  be  untruthful  and  deceitful. 

{p)  The  Introduction  should  not  be  a  part  of 
the  discussion  which  belongs  to  the  body  of  the 
discourse,  except  it  be  intended  simply  to  arouse 
interest  in  the  subject. 

(^)  It  may  be  explanatory  of  the  words  of  the 
text  when  necessary.  Criticism  of  the  translation 
and  quotations  of  the  original  should  seldom  be 
made,  and  never  unless  some  important  truth  is 
thereby  brought  out.  It  looks  like  a  pretentious 
parade  of  learning  which  the  true  scholar  always 
avoids.  But  where  an  unusual,  difficult,  or  obsolete 
word  or  phrase  occurs  in  the  text,  it  is  of  advantage 
to  have  its  meaning  made  plain  before  the  general 
discussion  begins. 

{d)  When  the  text  is  part  of  a  narrative  no  better 
introduction  can  be  made  than  to  tell  the  story  of 
which  it  is  a  part,  describing  especially  its  time, 
locality,  persons,  and  circumstances.  This  forms  an 
easy  and  interesting  introduction,  and  secures  atten- 
tion from  the  start.  Care  must  be  taken  not  to  pro- 
long the  narrative,  but  sketch  only  its  leading  and 
important  features. 

{e)  An  account  of  the  Author  or  a  description 


122  DIVISION. 


of  the  Book  from  which  the  text  is  taken,  espe- 
cially of  writers  and  books  not  often  referred  to,  will 
form  interesting  and  instructive  material  for  the 
Introduction. 

(/)  Good  introductions  may  sometimes  be  made 
by  giving  the  reasons  which  influence  us  in  select- 
ing the  text.  It  gains  attention  to  know  the  preacher 
has  a  special  message,  a  special  object  or  purpose 
in  his  sermon,  just  as  it  does  to  tell  a  man  at  once 
why  you  call  to  see  him. 

Such  reason  may  be  because  the  text  is  taken  from 
the  Gospel  or  Epistle  for  that  day,  or  was  suggested 
by  the  particular  season  of  the  church  year.  Or  it 
may  be  because  something  has  occurred  in  the  con- 
gregation or  community  which  makes  the  text  or 
topic  specially  appropriate  at  that  time,  or  has 
aroused  public  interest  in  some  doctrine  or  duty; 
or  the  prevailing  indifference  to  such  doctrine  or 
duty  requires  its  presentation.  In  any  such  or  sim- 
ilar event  it  is  sometimes  well  to  state  in  the  Intro- 
duction the  facts  which  thus  decided  the  choice  of 
the  subject. 

4.  General   rules  concerning   Introductions, 
((?)  Not   every   sermon   needs  an  Introduction 

Sometimes  it  is  well  to  enter  at  once  on  the  discus. 

sion  without  preliminary  remarks. 


THE  INTRODUCTION.  1 23 

ib)  Introductions  should  be  brief.  People  want 
the  preacher  to  get  to  the  main  part  of  the  sermon 
as  soon  as  possible,  and  it  is  a  great  fault  to  weary 
them  in  the  beginning.  If  the  material  is  very  abun- 
dant it  is  better  to  put  some  of  it  in  the  body  of  the 
sermon  than  to  make  the  Introduction  too  long.  It 
is  the  first  course  of  the  feast,  and  should  whet  the 
appetite  but  not  satisfy  it. 

ic)  They  should  be  simple,  easy,  and  natural. 
They  should  not  demand  too  much  thought  nor  ex- 
cite too  much  wonder.  Begin  with  modesty  of  lan- 
guage and  demeanor,  if  you  wish  to  win  your  way  to 
the  hearts  of  your  hearers.  Do  not  start  off  with  a 
sky-rocket  nor  begin  on  a  high  pitch  either  in  mat- 
ter or  manner.  Introductions  of  sermons,  like  that 
of  friends,  should  be  made  in  plain  language  and 
natural  manner. 

(^d)  The  Introduction  should  be  well  studied  and 
thought  out,  and  expressed  in  short  and  suggestive 
sentences.  This  needs  special  attention  when  the 
sermon  is  not  written.  Rambling,  confused,  and  un- 
grammatical  sentences  at  the  beginning  will  not  only 
make  an  unfavorable  impression  on  the  congregation, 
but  will  be  a  discouragement  and  hindrance  to  the 
preacher  himself  Some  happy  mode  of  expression 
and  literary  elegance  will  have  the  opposite  effect 
and  give  flavor  and  favor  to  the  entire  sermon. 


1 24  DIVISION. 


j/  {e)  It  is  a  good  rule  to  leave  the  preparation  of 
the  Introduction  until  the  body  of  the  sermon  is 
completed,  as  it  is  best  to  build  the  porch  after  the 
house  is  finished.  This  avoids  putting  in  the  Intro- 
duction what  is  already  in  the  discussion,  and  the 
mind  can  best  judge,  after  the  other  parts  are  com- 
pleted, what  sort  of  introduction  the  sermon  ought 
to  have, — for  as  Pascal  says,  "  the  last  thing  the 
writer  of  a  book  finds  out,  is  how  to  begin." 

THE    CONCLUSION. 

1.  Its  meaning.  The  word  Conclusion  has  two 
meanings — to  come  to  an  end,  and  to  bring  the 
mind  to  a  decision.  The  Conclusion  of  a  sermon 
therefore  refers  not  only  to  its  closing  sentences, 
but  especially  to  its  application  to  the  congregation, 
so  as  to  produce  in  them  the  intended  results.  It  is 
the  place  in  the  sermon  where  the  rays  are  brought 
to  a  focus  and  made  to  burn.  It  is  a  distinct  part 
of  the  discourse,  the  peroration  of  the  ancients, 
and  the  Sclilussrcde  of  the  Germans. 

2,  Its  importance.  All  that  was  said  about  the 
importance  of  the  Introduction  will  apply  with 
greater  force  to  the  Conclusion.  While  the  saying 
"  All's  well  that  ends  well  "  may  be  an  overstate- 
ment, it  expresses  a  truth  our  observation  and  ex- 
perience   will    justify.       Luther    places    among    the 


THE   CONCLUSION.  12$ 

qualities  of  a  good  preacher  that  he  ought  to  know 
when  to  stop. 

Too  many  preachers  neglect  the  preparation  of 
this  part  of  their  sermons,  trusting  to  the  enthu- 
siasm the  delivery  of  the  body  of  the  sermon  will 
excite  in  their  minds,  to  carry  them  safely  to  the 
end.  The  result  is  they  are  weakest  where  they 
ought  to  be  strongest.  It  is  pitiful  to  see  the  dis- 
tress depicted  on  the  countenance  of  a  preacher 
when  he  is  searching  for  a  good  closing  thought 
or  sentence,  and  cannot  find  it. 

In  the  great  orations  which  have  come  down  to 
us  from  antiquity,  the  most  impressive  thought  and 
language  was  reserved  for  the  close,  and  the  same 
plan  is  pursued  to-day  by  the  best  speakers  in  legis- 
lative halls  and  in  courts  of  law.  If  statesmen  and 
lawyers  find  this  the  best  way  to  make  their 
speeches  bring  their  hearers  to  a  favorable  decision 
and  move  men  to  action,  surely  preachers  of  the 
gospel  should  be  equally  wise. 

That  the  conclusion  is  a  very  important  part  of 
the  sermon  is  evident  not  only  because  it  makes  the 
last  impression  on  the  congregation,  but  because  it 
is  the  summing  up  and  gathering  together  of  all 
parts  of  the  sermon  for  practical  effect.  The  aim 
and  purpose  of  the  preacher  must  be  effected  here. 
There  is  no  use  in  gathering  hammer  and  nails  if 


126  DIVISION. 


they  are  never  driven  in  where  needed.  To  fail 
here,  may  be  to  fail  altogether. 

3.  Conclusions  may  have  different  forms. 

{a)  That  of  inferences  or  lessons.  Where  the 
sermon  is  doctrinal,  historical,  or  philosophical  it 
is  customary  to  conclude  with  several  inferences 
drawn  from  the  subject  or  its  discussion,  or  the 
practical  lessons  the  subject  suggests.  Where  this 
is  done  they  should  be  few  in  number  and  striking 
in  form,  so  as  to  make  and  leave  a  vivid  impression 
upon  the  minds  and  hearts  of  the  hearers.  Some- 
times it  is  well  to  precede  them  with  a  brief  re- 
capitulation of  the  points  or  heads  of  the  sermon, 
but  the  conclusion  should  consist  in  proper  lessons 
or  real  inferences,  and  not  be  merely  the  heads  of 
the  discourse  repeated. 

Examples:  If  Ps.  xliv :  i,  be  used  for  a  Reforma- 
tion sermon,  showing  what  God  accomplished 
through  Luther  and  his  associates,  the  following 
inferences  would  form  a  good  conclusion : 

I.  Let  us  appreciate  their  work.  2.  Let  us  be 
true  to  their  work.     3.  Let  us  carry  on  their  work. 

John  X  :  9.     "I  am  the  door,"  etc. 

Concluding  lessons — i.  That  door  is  now  open. 
2.  Some  day  it  will  be  shut. 

Luke  xiv:  21.  "Go  out  quickly  into  the  streets 
and  lanes  of  the  city,  and  bring  in  hither  the  poor,"  etc. 


THE   CONCLUSION.  12/ 

Inferences — i.  There  are  many  in  the  church 
who  ought  to  "  go  out."  2.  There  are  more  out- 
side who  ought  to  come  in. 

John  viii :  36.  "  If  the  Son  make  you  free,  ye 
shall  be  free  indeed." 

Lessons — i.  Gain  this  liberty.  2.  Keep  this 
liberty.     3.  Use  your  liberty. 

{b)  That  of  application.  By  application  is 
meant  the  showing  in  the  conclusion  of  the  ser- 
mon, how  and  to  whom  the  various  truths  or  facts 
discussed  and  presented  are  to  be  applied  for 
practical  effect.  Such  application  should  never  be 
personal,  i.e.,  directed  to  any  particular  individual, 
but  should  be  addressed  to  the  several  classes  of 
persons  present,  or  to  the  particular  time,  condition, 
and  needs  of  the  congregation  or  community. 

The  application  need  not  always  be  kept  for  the 
conclusion,  but  can  sometimes  be  made  with  great 
effect  in  the  discussion  as  the  points  arise.  Gener- 
ally, however,  it  is  the  best  to  reserve  it  until  the 
discussion  or  general  presentation  has  been  com- 
pleted. While  never  personal,  the  application 
should  always  be  particular  and  practical. 

Examples:  Rom.  v  :  i.  "Being  justified  by 
faith,  we  have  peace  with  God,"  etc. 


128  DIVISION. 


Let  us  apply  this  : 

1.  To  those  who  have  found  peace. 

2.  To  those  who  are  seeking  peace. 

3.  To  those  who  remain    at   enmity   with     Him. 

Luke  xiv  :  28.  "  Which  of  you  intending  to 
build  a  tower,"  etc. 

Good  inferences  here  would  be: 

1.  Count  the  cost  before  you  begin. 

2.  Pay  the  cost  and  begin  at  once. 
But  an  application  would  be : 

1.  To  those  who  began  but  abandoned  the  work. 

2.  To  those  just  beginning. 

3.  To  those  who  never  commenced. 

Rev.  xxii :  13.  "I  am  Alpha  and  Omega,  the 
beginning  and  the  end,"  etc.     Apply  this : 

1.  To  those  to  whom  Jesus  is  Alpha  but  not 
Omega. 

2.  To  those  to  whom  He  is  not  even  Alpha. 

(<r)  That  of  exhortation,  entreaty,  or  appeal. 

The  conclusion  of  a  sermon  is  the  proper  place 
for  an  appeal  to  the  hearts  and  consciences  of  the 
hearers.  If  the  design  of  preaching  is  not  only  to 
proclaim  the  Gospel,  but  to  persuade  men  to  accept 
it  and  to  comply  with  its  terms,  there  should  be  an 
appeal  in   every  sermon.      To    "beseech   men   by 


THE   CONCLUSION.  1 29 


the  mercies  of  God,"  is  the  highest  motive,  and  also 
a  most  effectual  mode  in  winning  souls  to  Christ. 

But  it  needs  to  be  wisely  done  or  it  may  become 
the  weakest  part  of  the  discourse.  A  desultory 
exhortation,  without  plan,  point,  or  precision,  will 
spoil  the  sermon  and  leave  an  unfavorable  impres- 
sion. It  may  surrender  the  fort  after  it  has  been 
taken.  It  will  be  like  building  a  house  with  strong 
walls  and  then  covering  them  with  loose  boards 
instead  of  a  compact  and  symmetrical  roof  It  has 
been  well  said,  "  Some  sermons  end  like  the  Eu- 
phrates, over  the  many  terminals  of  which  men  can 
pass  dry  shod." 

Nor  should  this  form  of  conclusion  ever  degen- 
erate into  mere  coaxing  or  threatening,  but  be 
manly,  persuasive,  and  sincere.  It  should  be  the 
point  where  the  preacher  appears  at  his  best  as  the 
ambassador  of  Christ  and  the  messenger  of  God. 

This  form  of  entreaty  or  appeal  is  only  another 

way  of  putting  or  expressing  the  lessons,  inferences, 

or  points  of  application.     Instead  of  inferring,  e.  g., 

that  men  ought  to  hear  the  gospel,  heed  the  gospel, 

and  help  the  gospel, — the  preacher  will  appeal  to 

them  to  do  it.     He  will  appeal  to  men's  heads,  their 

hearts,   and   their   hands.     He   will   appeal  by  the 

mercies  of  God  and  by  the  destiny  of  men ;  by  the 

song  of  the  saved  and  the  wail  of  the  lost. 
9 


130  DIVISION. 


The  design  of  the  Introduction  of  a  sermon  is  to 
arrest  attention  and  excite  interest  in  the  subject; 
that  of  the  Discussion  is  to  inform  and  instruct  the 
mind  ;  but  that  of  the  Conclusion  is  to  affect  the 
heart,  which  can  best  be  done  by  entreaty  and 
appeal. 

4.  General  Rules  for  Conclusions. 

{a)  Conclusions  should  not  be  "  stereotyped." 
Some  preachers  always  close  in  the  same  way,  and 
often  with  the  same  set  phrases.  This  should  be 
avoided.  Variety  can  be  gained  by  employing  the 
different  modes  at  different  times.  The  nature  of 
the  theme  will  decide  which  mode  is  best.  If  every 
sermon  is  closed  with  a  thrilling  appeal,  the  appeal 
will  soon  fail  to  thrill. 

{b^  They  should  be  short.  When  you  reach  the 
conclusion,  the  congregation  will  expect  you  to  con- 
clude. Appeals  to  the  feelings  especially  should  be 
in  few  words,  as  its  power  is  lost  when  the  appeal  is 
prolonged.  Avoid  the  phrases  "  lastly,"  "  finally," 
"  in  conclusion,"  "  one  more  remark,"  etc.,  especially 
their  repetition.  If  the  conclusion  has  various  parts, 
it  is  best  not  to  enumerate  them,  except  when  they 
are  in  the  form  of  inferences  or  lessons.  There  is 
no  advantage  in  putting  up  sign-boards  to  let  the 
congregation  know  how  near  you  are  to  the  terminal. 

Very  frequently  the  last  division  of  the  sermon  is 


THE    CONCLUSION.  I3I 

the  practical  view  of  the  subject,  i.  c,  the  practical 
apphcation  of  the  topic  discussed.  In  such  cases 
especially  there  is  no  need  for  further  lessons  or 
applications  ;  all  that  is  necessary  in  the  conclusion 
is  to  bring  the  sermon  to  a  graceful  and  impressive 
close.  We  give  an  example  of  this  from  Reinhard, 
whose  conclusions  were  generally  the  weakest  parts 
of  his  sermons.  Occasionally,  however,  his  manner 
of  closing  was  very  happy.  In  the  instance  referred 
to,  after  he  had  finished  his  third  division,  which  was 
of  a  practical  sort,  he  concluded  a  sermon  with  these 
words  :  "  Oh  !  that  to  this  end  God  would  make  us 
feel,  my  dear  brethren,  the  power  of  the  Gospel  of 
Jesus ;  that  by  this  gospel  He  would  purify, 
strengthen,  and  elevate  your  mind,  and  give  you 
that  seriousness,  that  wisdom,  and  that  dignity  which 
ought  to  distinguish  the  disciples  of  His  Son.  To 
Him,  with  His  Son  and  the  Holy  Spirit,  be  glory  for- 
ever. Amen."  Such  brief  vohun  or  prayer  would  fit- 
tingly form  the  best  conclusion  for  many  sermons. 

{c)  Their  style  should  be  tranquil  and  tender. 

While  uttered  with  deep  emotion  and  often  soar- 
ing to  sublimity  of  thought  and  expression,  the  Con- 
clusion should  not  be  violent  in  gesture  nor  bois- 
terous in  tone.  The  stream  of  eloquence  should  not 
end  in  the  roar  of  a  cataract.  An  abrupt  termina- 
tion rarely  leaves  a  good  impression.     The  hearers 


132  DIVISION. 


should  be  brought  into  that  frame  of  mind  which 
fits  them  to  receive  "  the  peace  of  God  "  with  which 
the  sermon  closes. 

(d)  Much  depends  on  the  way  in  which  the 
Conclusion  concludes.  The  last  thought  and 
sentence  should  be  well  chosen  and  expressed. 
Some  striking  and  appropriate  incident  from  history 
or  of  recent  occurrence,  is  very  forcible.  Some  apt 
quotation  either  of  prose  or  poetry  leaves  a  pleasing 
impression.  If  the  poetry  be  a  familiar  hymn,  not 
the  whole  of  it,  but  a  passage  only  should  be  used. 

Best  of  all,  is  it  to  close  with  the  text  itself,  or 
some  other  appropriate  passage  of  Scripture,  like 
one  of  the  following : 

"  He  that  hath  ears  to  hear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches." 

"  Wherefore,  comfort  one  another  with  these 
words." 

"  Now  the  God  of  peace  himself  sanctify  you 
wholly ;  and  I  pray  God  your  whole  spirit,  soul, 
and  body  be  preserved  blameless  unto  the  coming 
of  our  Lord  Jesus  Christ." 

"  Now  unto  Him  that  is  able  to  do  exceeding 
abundantly  above  all  that  we  ask  or  think,  accord- 
ing to  the  power  that  worketh  in  us ;  unto  Him  be 
glory  in  the  church  by  Christ  Jesus  throughout  all 
ages,  world  without  end.     Amen." 


THE   CONCLUSION.  1 33 


"  Now  unto  Him  that  is  able  to  keep  you  from 
falling,  and  to  present  you  faultless  before  the  pres- 
ence of  His  glory  with  exceeding  joy;  to  the  only 
wise  God  our  Saviour,  be  glory  and  majesty,  domin- 
ion and  power,  both  now  and  ever.     Amen." 

"  Unto  Him  that  loved  us,  and  washed  us  from 
our  sins  in  His  own  blood,  and  hath  made  us  kings 
and  priests  unto  God  and  His  Father,  to  Him  be 
glory  and  dominion  forever.     Amen." 

Thus  the  sermon  begins  and  closes  with  God's 
Word,  and  the  line  of  the  discourse  forms  a  circle, 
and  is  complete.  The  last  thought  should  be  hope- 
ful, bearing  the  hearers  toward  if  not  into  heaven. 

The  last  word  should  be  a  noun  or  other  impor- 
tant word.  The  teacher  who  told  his  pupils  that  "  a 
preposition  was  a  poor  word  to  close  a  sentence 
with,"  gave  a  good  illustration  of  his  rule ;  and 
another,  who  when  travelling  inquired  of  a  stranger, 
"  can  you  tell  me  where  there  is  a  good  place  to 
stop  at  ? "  must  have  been  taken  aback  with  the 
reply  "Just  before  the  'at'." 

Besides  being  an  important  word,  the  last  word 
should  in  its  sound  be  one  on  which  the  voice  of 
the  preacher  and  the  ear  of  the  hearer  can  rest. 


CHAPTER  VIII. 

THE    COMPOSITION    OF   THE   SERMON. 

The  third  part  of  Homiletics  is  called  Composi- 
tion, by  which  is  meant  the  putting  together  in 
proper  literary  form  the  materials  already  gathered 
and  arranged  in  order.  It  is  the  completion  of  the 
sermon,  making  it  ready  for  delivery.  It  is  the 
building  of  the  house,  after  the  architect  has  drawn 
the  plans,  and  all  the  materials  have  been  brought 
to  the  spot.  It  is  of  great  importance  in  the  prep- 
aration of  a  sermon,  not  only  because  requiring 
the  most  time,  but  it  is  that  which  gives  the  sermon 
its  final  form.  All  that  precedes  in  the  way  of  In- 
vention or  Division  is  but  preparatory  to  this.  The 
preacher's  homiletical  skill  will  appear  not  only  in 
the  way  he  divides  his  text  or  forms  the  skeleton, 
but  rather  in  the  way  he  clothes  that  skeleton  with 
flesh  and  blood,  i.  e.,  in  the  way  he  elaborates  his 
plan  and  expresses  his  thoughts.  It  is  the  final 
building  of  the  house  after  it  has  been  fitly  framed 
together,  and  to  fail  here  would  bring  to  naught  all 
previous  preparations  and  labor.  To  have  a  good 
literary  style  and  compose  well  is  a  high  art  and 

134 


ITS    TWO   PARTS.  1 35 

rare  attainment,  and  can  be  attained  only  by  careful 
practice  and  by  observing  the  best  rules. 

ITS    PARTS. 

Composition  may  be  divided  into  two  parts,  the 
mental  and  the  literary  part. 

id)  The  mental  part.  By  this  we  mean  the. 
thinking  out  of  a  sermon.  Whether  written  or  un- 
written, every  sermon  should  be  carefully  thought 
out,  not  only  in  its  plan  and  arrangement,  but  in  its 
various  arguments,  proofs,  illustrations,  and  applica- 
tions. The  preacher's  brain  as  well  as  his  heart  will 
be  made  visible  in  his  sermons.  Successful  preach- 
ing does  not  depend  on  raising  or  stating  points,  but 
in  their  elaboration.  Such  careful  thinking  out  of 
the  sermon  is  necessary  to  make  sure  our  arguments 
will  prove  what  we  wish,  and  our  illustrations  fit  in 
all  their  parts. 

In  unwritten  sermons  the  mode  and  manner  of 
expressing  certain  parts  of  the  sermon  should  be 
thought  over  and  determined  beforehand,  so  that 
when  the  preacher  rises  in  the  pulpit  he  understands 
clearly  what  he  is  about  to  say,  and  how  to  say  it. 

Much  of  this  mental  composition  is  done  in  the 
formation  of  the  plan  or  skeleton  of  the  sermon, 
and  too  many  stop  when  that  is  completed.  But  a 
carefully  prepared  plan  is  not  a  sermon,  but  only  an 


1 36  COMPOSITION. 


outline  of  the   order  of  thoughts,  and  unless  these 
thoughts  be  mentally  developed  and  elaborated,  the 
sermon  will  be  incomplete,  inconsistent,  and  weak. 
{b)  The  literary  part. 

1.  Every  young  preacher  should  write  out  one 
sermon  every  week.  It  is  better  to  write  one  with 
deliberation  and  care,  than  to  write  two  hurriedly 
and  without  proper  thought  and  study.  Many 
written  sermons  are  purely  extemporaneous,  and  are 
without  excuse  for  being  written.  The  only  reason 
for  writing  sermons  is  that  we  may  express  our- 
selves with  more  accuracy,  propriety,  and  elegance 
than  otherwise.  If  these  be  neglected,  it  is  foolish 
to  lose  time  and  labor  in  writing.  This  practice  of 
writing  should  be  kept  up  for  some  years,  until  the 
preacher  has  acquired  a  terse,  vigorous,  and  also 
graceful  style  of  speech,  and  until  he  is  able  to 
choose  his  words  and  form  his  sentences  without 
confusion  or  embarrassment  when  facing  a  congre- 
gation. 

2.  In  writing,  cultivate  a  bold  hand,  and  use 
paper  with  lines  far  enough  apart  to  allow  easy 
reading,  and  interlineations  when  necessar)^  Paper 
is  cheaper  than  eyesight. 

3.  Sketch  out  the  plan  and  arrange  the  skeleton 
of  the  sermon  before  beginning  to  write,  so  as  to 
give  each  part  its  proper  proportion  of  time,  and 


STYLE,    OR   LANGUAGE.  1 3/ 


avoid  making  the  sermon  too  long,  and  keep  that 
sketch  before  you  while  writing. 

4.  Write,  if  possible,  when  the  fire  burns  (Ps. 
xxxix  :  3)  and  the  glow  is  on  the  heart,  and  at  times 
least  liable  to  interruption.  Write  under  the  impres- 
sion the  congregation  is  before  you,  so  as  to  catch 
something  of  the  enthusiasm  of  free  speech,  and 
put  it  in  your  written  sermon.  At  the  same  time 
keep  the  purpose  or  leading  idea  of  the  sermon 
constantly  in  mind,  so  as  to  preserve  unity  of  dis- 
course in  the  composition.  For  the  same  reason, 
after  an  interruption,  go  back  and  read  a  page  or 
more   of  your  manuscript  before  resuming  writing. 

5.  In  writing,  aim  at  correctness  of  expression 
and  elegance  of  style.  If  these  are  neglected,  the 
sermon  had  better  remain  unwritten. 

Correctness  is  gained  by  using  proper  words 
arranged  in  proper  sentences,  and  elegance  of  style 
by  observing  the  rules  of  literary  elegance  and  by 
proper  ornamentation.  We  devote  considerable 
space  to  rules  and  suggestions  on  this  important 
part  of  composition. 

ITS    STYLE,    OR    LANGUAGE. 

The  word  Style,  being  derived  from  the  Latin 
stylus,  the  pointed  pen  of  metal  or  bone  with  which 
the    Romans  wrote   on   their   tablets,  signifies   the 


138  COMPOSITION. 


manner  of  writing  or  expressing  thought  by  means 
of  language.  The  term  has  passed  into  general 
usage  and  is  now  applied  to  a  man's  dress  as  well 
as  his  address — to  his  walk  as  well  as  to  his  conver- 
sation ;  but  always  relates  not  to  what  he  does,  but 
to  the  way  in  which  he  does  it.  If  our  language  is 
the  raiment  with  which  we  clothe  our  thoughts,  our 
style  is  the  manner  in  which  we  arrange  these 
garments  so  as  to  produce  the  most  pleasing  and 
beneficial  results. 

At  the  same  time  we  should  remember  style  is 
not  so  much  the  adding  something  to  the  thought 
from  the  outside,  as  it  is  the  art  of  bringing  out 
the  beauty  of  the  truth  itself;  and  it  has  been  well 
said  "  the  worst  condemnation  of  a  careless  and 
unattractive  style  is  that  it  does  the  truth  injustice." 

The  importance  of  a  good  style  in  the  compo- 
sition of  sermons  can  hardly  be  over-estimated. 
What  is  worth  saying  at  all  is  worth  saying  well, 
whether  expressed  by  the  pen  or  the  tongue.  As 
ministers  of  Christ  are  to  deliver  the  most  impor- 
tant truths  men  can  know,  it  certainly  is  of  great 
importance  they  should  choose  the  best  words, 
and  arranged  in  the  best  form,  to  do  it.  It  would 
seem  as  if  some  preacher's  words  were  "  non- 
conductors," i.e.,  they  prevent  the  truth  from  being 
understood  and  taking  effect.     Many  a  truth  is  lost 


STYLE,    OR  LANGUAGE.  1 39 

for  want  of  the  right  word  to  express  it ;  others 
are  crushed  beneath  a  pile  of  useless  adjectives; 
while  others  are  shut  up  in  hopeless  imprisonment 
through  violation  of  every  law  of  common  grammar. 
A  peculiar  definition  of  language  may  here  be 
applied  in  a  way  the  writer  did  not  intend,  when 
he  defined  it  as  "the  art  of  concealing  one's 
thoughts." 

As  ministers  profess  to  be  educated  men,  the 
style  of  their  composition  will  be  a  good  proof  of 
that  profession. 

It  is  an  easy  thing  with  some  to  write  and  speak 
with  grace  and  elegance.  It  is  a  talent  or  gift  with 
which  they  were  born,  or  the  result  of  careful 
training;  at  home  and  school.  Others  have  had  no 
early  advantages,  and  to  these  it  is  no  small  task 
to  break  careless  habits  and  to  acquire  such  as  are 
elegant  and  correct.  To  such  we  offer  these  sug- 
gestions : 

1.  Elegance  and  correctness  of  style  can  be  culti- 
vated by  continuous  reading  and  study  of  the  best 
authors.  This  should  not  be  confined  to  sermons 
or  religious  books,  but  extend  to  all  departments 
of  literature.  But  it  should  be  literature  whose 
style  is  worth  acquiring. 

2.  Writing  for  the  public  press  will  beget  the 
proper  care,  offer  a  strong  motive,  and  afford  the 


I40  COMPOSITION. 


necessary  practice  in  acquiring  a  good  style  of  com- 
position. You  will  be  more  careful  how  you  write 
for  the  public  eye  than  you  will  be  in  private  cor- 
respondence. 

3.  Mingle  with  educated  and  cultured  people.  The 
topics  of  conversation,  their  manner  of  conversation, 
and  your  own  care  to  express  yourself  well  in  their 
presence,  will  be  of  excellent  service.  It  is  a  great 
gain  to  a  clergyman,  not  only  in  improving  his 
speech,  but  in  many  ways,  to  mingle  freely  with  the 
best  educated  people  in  the  place  where  he  resides. 
This  can  readily  be  done  without  neglecting  any 
pastoral  duties  to  the  humbler  classes. 

4.  Cultivate  and  maintain  a  religious  frame  of 
mind.  Its  elevating  and  ennobling  tendency  and 
effect  will  be  manifest  in  the  composition  as  well  as 
the  delivery  of  sermons.  The  best  and  greatest  ser- 
mons are  spiritual  rather  than  intellectual,  and  this 
can  come  only  from  a  devout  mind. 

Style  in  language  may  be  divided  into  three 
parts ;  the  choice  of  words,  their  arrangement  into 
sentences,  and  their  ornamentation. 

I.  TFie  clnoice  of  words.  A  man's  style  depends 
largely  on  the  sort  of  words  he  uses.  They  should 
be  clean,  clear,  and  clever.  A  clear  and  forcible  style 
cannot  be  produced  with  ambiguous  words,  nor  a 


CHOICE    OF   WORDS.  I4I 


polished    style    with    words    which    are  vulgar  and 
coarse. 

In  the  choice  of  proper  words  in  the  composition 
of  sermons  you  may  be  aided  by  observing  the 
following  features  or  tests. 

{a)  Propriety.  By  this  is  meant  such  words  only 
should  be  used  as  are  proper  and  suitable  for  the 
pulpit.  Solomon  says  "  a  word  fitly  spoken  is  like 
apples  of  gold  in  pictures  of  silver,"  and  also  states 
"  the  preacher  sought  to  find  out  acceptable  words  : 
and  that  which  was  written  was  upright,  even  words 
of  truth.  The  words  of  the  wise  are  as  goads  and 
as  nails  fastened  by  the  masters  of  assembhes." 

H.  W.  Beecher  is  reported  as  saying  he  "  would 
pick  a  word  out  of  the  gutter  if  he  could  knock  a 
sinner  down  with  it."  But  knocking  sinners  down  is 
not  the  best  method  of  conversion,  and  words 
whereby  they  are  overcome  are  the  mighty  words 
of  Scripture,  and  not  such  as  are  picked  from  gut- 
ters. Pulpit  language  should  not  be  stiff  and  stilted, 
but  it  should  always  be  dignified.  It  may  be  com- 
mon and  homely,  but  never  coarse  or  low.  Our 
speech,  says  Paul,  should  "  be  always  seasoned  with 
salt,"  meaning  thereby,  not  that  it  should  be  spicy, 
but  wholesome.  One  reason  why  sermons  against 
popular  sins  often  fail  in  effect,  is  owing  to  the  fact 
that  such  sins  are  described  in  coarse  or  slang  phrases 


142  COMPOSITION. 


which  have  a  humorous  intent,  instead  of  words  of 
sober  and  solemn  rebuke. 

To  quote  slang,  coarse,  or  profane  language  in 
order  to  rebuke  it,  is  decidedly  wrong  and  should 
never  be  done.  The  people  know  what  you  mean 
without  you  quoting  it,  and  your  refusal  to  mention 
such  words  gives  additional  power  to  your  rebuke. 

The  law  of  propriety  can  never  be  violated  with 
impunity,  whether  it  be  in  our  conduct  or  our 
speech. 

ip)  Accuracy  and  Precision.  To  be  precise, 
exact,  and  accurate  in  the  use  of  words  is  an  attain- 
ment as  valuable  as  it  is  rare.  It  is  a  great  thing  in 
composition  to  use  the  right  word  in  the  right  place. 
Accuracy  avoids  the  use  of  wrong  words.  Many 
words  are  very  similar  in  sound  which  are  very 
different  in  sense.  Some  use  the  word  observation 
when  they  mean  observance;  consciousness  when 
they  mean  conscience ;  respectfully  when  they  mean 
respectively ;  forward  when  they  mean  froward ; 
ingenious  when  they  mean  ingenuous,  etc.  Words 
of  nearly  the  same  meaning  are  carelessly  employed, 
and  they  speak  of  religion  when  they  mean  holiness  ; 
hope  when  they  mean  assurance ;  conversion  when 
they  mean  regeneration,  etc.  Carelessness  in  this 
respect  gives  the  impression  the  speaker  uses  words 
he  does  not  understand. 


CHOICE    OF   WORDS.  1 43 


Precision  avoids  redundancy  of  words.  Its  deri- 
vation from  prcscido,  means  to  cut  off,  to  pare  down. 
Some  preachers  employ  a  multitude  of  words, 
thinking  thereby  to  make  themselves  better  under- 
stood, whereas  they  are  doing  the  very  opposite. 
They  should  remember  the  Lord's  rebuke  of  Job, 
"  who  is  this  that  darkeneth  counsel  by  words 
without  knowledge?"  Every  unnecessary  word 
in  a  sentence  introduces  some  new  idea  or  feeling 
whereby  the  mind  of  the  hearer  is  diverted  or 
confused.  Polish  is  gained  not  by  adding  anything, 
but  by  removing  whatever  obscures. 

To  be  accurate  therefore  is  to  select  and  employ 
such  words  as  will  best  express  our  meaning,  and 
to  be  precise  is  to  avoid  multiplying  words,  and  the 
use  of  such  as  are  ambiguous  in  their  meaning. 

This  rule  applies  with  special  force  to  themes 
and  heads  of  discourse  in  preaching,  and  also  to 
quotations  of  Scripture  passages,  where  accuracy 
and  precision  are  indispensable,  but  should  be 
constantly  observed  in  all  parts  of  the  sermon. 

if)  Purity.  Two  things  are  included  in  this  rule  : 
— the  first  of  which  is  that  our  words  be  good 
English.  The  careful  use  of  English  words  and 
idioms  should  be  the  aim  of  all  who  preach  in  the 
English  language.  Some  young  preachers  have 
been    reared    and    educated  in   communities    whose 


144  COMPOSITION. 


language  is  a  mixture  of  two  or  more  dialects. 
Such  will  need  to  exercise  special  care  to  avoid 
some  terms  or  expressions  to  which  they  have  been 
accustomed,  and  to  use  only  such  as  are  pure 
English. 

The  English  language  is  the  most  composite  of 
any  spoken  language,  and  calls  to  its  aid  all  others 
to  form  its  words.  Hence  even  those  who  have 
been  reared  in  English-speaking  communities,  need 
to  observe  this  rule  of  purity,  so  as  to  avoid  as  far 
as  possible  giving  preference  to  words  of  foreign 
extraction.  Many  of  our  most  familiar  words  are 
from  the  Latin,  but  have  become  so  thoroughly 
anglicized  as  to  be  considered  good  English.  This 
is  especially  the  case  with  our  theological  phraseol- 
ogy, and  it  is  nigh  impossible  to  preach  a  sermon 
in  which  such  words  as  inspiration,  sanctification, 
regeneration  etc.,  do  not  frequently  occur.  Their 
use  is  therefore  not  only  admissible  but  often  un- 
avoidable. 

Nevertheless  it  remains  a  fact,  such  words  do  not 
have  the  strength  of  words  purely  Anglo-Saxon, 
To  beg  is  a  stronger  word  than  to  supplicate ;  to 
quit,  than  to  relinquish  ;  to  mix,  than  to  commingle; 
to  search,  than  to  investigate ;  and  to  die,  than  to 
expire.  The  strength  and  charm  of  Bunyan's 
"  Pilgrim's  Progress  "  lies  largely  in  his  use  of  the 


STYLE,    OR  LANGUAGE.  I45 

short  words  of  pure  English ;  and  his  style  is  well 
worthy  of  study  and  imitation. 

Purity  of  style  also  excludes  all  words  which  are 
offensive  to  good  taste.  The  preacher  is  a  public 
teacher,  and  he  has  no  right  to  use  words  which 
are  not  recognized  by  good  authorities,  but  are 
coined  to  suit  the  occasion.  Nor  has  he  a  right 
to  employ  language  which  suggests  impure  thoughts 
or  imagery,  or  whatever  may  defile.  Also  that  sort 
of  religious  phraseology  known  as  cant  and  rant, 
and  which  used  to  be  regarded  in  some  places  as 
a  mark  of  inspiration,  must  be  avoided  if  purity  of 
style  is  desired. 

2.  The  arrangement  of  words  into  sentences. 

The  proper  combination  or  arrangement  of  words 
into  sentences  is  as  important  to  a  good  style  as  is 
their  selection,  and  much  that  has  already  been  said 
under  the  choice  of  words,  will  apply  with  equal 
force  here. 

The  following  rules  should  be  observed : 

a.  The  arrangement  must  be  grammatically 
correct.  We  call  attention  to  several  violations  of 
the  rules  of  grammar,  sometimes  heard  in  pulpits : 

{ci)  The  use  of  plural  verbs,  pronouns,  etc.,  with 
collective  nouns  in  the  singular. 

E.g.,  "  The  congregation  are  invited,"  etc.,  or  "will 

hold  tkeir  annual  meeting."     If  the  plural  form  of 
10 


146  COMPOSITION. 


the  verb  or  pronoun  is  preferred,  it  should  be  "  the 
members  of  the  congregation  are,"  etc. 

So,  too,  the  common  use  of  the  word  none  as 
plural  must  be  avoided.  It  is  a  compound  of  no  one, 
and  is  singular.  "  There  is  none  that  doeth  good," 
etc.,  "  None  was  cleansed,"  etc. 

ip)  The  use  of  the  personal  pronoun  in  the  objec- 
tive form  after  the  verb  "  is." 

E.g.,  "  It  is  me,"  or  "  him,"  instead  of  "  it  is  I,"  or 
"he." 

{c)  The  use  of  the  verb  "was,"  with  the  subjunc- 
tive, expressing  condition. 

E.g.,  "  If  I  was,"  or  "  if  you  was,"  instead  of  "  If  I 
were,"  or  "  you  were."  See  in  Heb.  v  :  8,  "Though 
He  were  a  Son,"  etc. 

{d)  Using  the  past  tense  in  what  is  continuous. 

E.g.,  "  I  told  them  who  I  was," — instead  of  "  who 
I  am." 

Or  using  the  present  tense  for  what  is  future. 

E.g.  "As  next  Sunday  is  Easter,"  instead  of  "will 
be  Easter." 

b.  Every  sentence  should  have  perspicuity. 

The  clearness  of  its  meaning  will  depend  largely 
on  the  arrangement  of  its  words.  The  aim  of  every 
public  speaker  should  be  to  be  understood,  and  so 
to  construct  his  sentences  that  his  hearers  not  only 
may,  but  must  understand  him.     To  gain  this  end 


PERSPICUITY.  147 


{a)  Avoid  mixed  sentences.  Do  not  include  too 
many  qualifying  words,  phrases,  and  parentheses. 
If  these  are  necessary,  it  is  much  better  to  put  them 
into  separate  sentences. 

Take  the  following  definition  of  faith,  as  an  ex- 
ample of  a  mixed  sentence :  "  Faith,  the  first  and 
chiefest  act  of  the  soul  in  religious  experience,  and 
which  must  not  be  confounded  with  simple  belief 
nor  with  mere  hope  (even  if  it  be  styled  '  the  anchor 
of  the  soul '),  though  containing  both  these  elements 
in  its  component  parts,  is  a  subjective  reaching  forth 
and  laying  hold  on  the  objective  facts  and  truths 
contained  in  the  gospel." 

Such  a  sentence  is  most  confusing  and  should  be 
divided  into  at  least  three  to  make  its  meaning 
clear. 

{!))  Where  qualifying  words  must  be  used,  place 
them  as  near  as  you  can  to  the  word  they  quahfy. 
Much  ambiguity  is  caused  by  the  neglect  of  this 
rule. 

If  a  speaker  would  say,  "  Balak  sent  messengers 
to  Balaam  to  come  and  curse  Israel  encamped  on 
the  plain  in  fear  and  trembling," — the  hearer  would 
conclude  the  children  of  Israel  were  in  fear  and 
trembling,  instead  of  Balak  whom  the  speaker  in- 
tended. 

The   common   expression,  "  I   expect   to   preach 


148  COMPOSITION. 


myself  on  that  occasion,"  is  ambiguous,  as  it  would 
leave  the  impression  the  speaker  expected  to  preach 
about  himself,  instead  of  that  he  himself  expected 
to  preach. 

{c)  Perspicuity  is  gained  by  short  sentences,  and 
hence  long  sentences  should  be  avoided.  The 
example  given  under  {a)  applies  also  here.  Short 
sentences  arrest  attention,  and  please  the  mind 
because  readily  grasped.  Short  sentences,  however, 
are  not  always  clear,  as  they  may  be  too  much 
compressed  to  be  easily  understood  by  the  unedu- 
cated mind.  An  entire  paragraph  of  epigrams  would 
be  an  illustration  of  this.  What  is  spoken  to  the 
ear  must  necessarily  be  more  full  and  explanatory, 
than  what  is  written  for  the  eye.  But  where  more 
ample  statements  are  necessary,  they  should  fol- 
low in  other  sentences,  rather  than  be  crowded 
into  the  sentence  they  are  to  explain. 

id)  Attempts  at  perspicuity  may  be  carried  too 
far.  Explaining  what  has  been  already  clearly 
stated,  is  not  only  unnecessary  but  tiresome,  and 
is  a  serious  blemish  to  a  speaker's  style.  Too  many 
lenses  may  magnify  an  object  until  it  is  more 
obscure  than  to  the  unaided  eye. 

c.  A  sentence  should  have  unity.  Each  sen- 
tence should  express  but  one  thought,  state  but 
one    proposition,   and    leave   but    one   impression. 


UNITY  AND    VIGOR.  1 49 

This  secures  unity  even  when  its  language  has  every 
proper  variety. 

This  law.  of  style  is  violated 

{a)  When  the  subject  is  changed  before  the  sen- 
tence is  finished.  E.g.  "  Our  sins  were  atoned  for 
when  Christ  died  on  the  cross,  that  instrument  of 
torture  used  by  the  Romans  when  putting  crimi- 
nals to  death."  Here  the  mind  is  diverted  from  the 
atoning  purpose  of  Christ's  death,  to  the  particular 
manner  of  death  He  suffered. 

ib)  When  things  unconnected  are  put  in  the  same 
sentence.  E.g.  "  Our  faith  lays  hold  of  the  Lord 
Jesus,  and  we  must  share  our  possessions  with 
those  who  are  in  need." 

{c)  When  too  many  explanatory  words  are  intro- 
duced. The  definition  of  faith  given  under  {a)  of  the 
preceding  rule  will  illustrate  this. 

d.  Sentences  should  be  vigorous  in  style.  The 
ancients  called  this  energy.  Words  can  be  so  com- 
bined in  sentences  as  to  impart  a  special  force  in 
their  utterance.  Even  a  commonplace  thought  or 
familiar  truth  gains  new  interest  and  force,  when  ex- 
pressed in  clever  and  vigorous  language.  Much  will 
depend  on  our  use  of  vigorous  words,  but  much 
also  on  the  way  we  put  them  together.  A  vigorous 
style  comes  chiefly  from  a  careful  and  continued 
study  of  the  science  of  language,  and  familiarity  with 


1 50  COMPOSITION. 


the  best  writers ;  but  we  may  call  special  attention 
to  the  following  points  : 

{a)  Unnecessary  words  weaken  a  sentence,  and 
should  be  excluded.  Style  is  a  state  of  intensity : 
the  greatest  number  of  things  in  the  smallest  number 
of  words. 

ip)  Avoid  circumlocution.  Come  to  the  point 
and  say  what  you  mean.  A  directness  of  aim  and 
purpose  gives  energy  to  speech. 

(r)  Observe  the  rules  of  emphasis  even  in  com- 
position, and  put  the  strong  word  in  the  right  place. 
Be  careful  with  the  last  word  of  every  important 
sentence,  and  close  with  a  word  on  which  the 
thought  can  rest,  and  the  sentence  is  made  com- 
plete. 

(^)  Energy  of  style  comes  also  from  deep  emo- 
tion. No  man  can  be  a  strong  speaker  without 
strong  feeling.  Goethe's  words,  '■^Gcfiichl  ist  alles'' 
may  be  an  over-statement,  but  are  founded  in  truth. 
And  it  is  the  love  of  Christ,  deep  and  strong  within 
us,  which  not  only  constrains  us  to  preach,  but 
makes  our  preaching  vigorous  and  effective,  and 
gives  the  sermon  both  flavor  and  power. 

e.  Let  the  style  of  composition  be  hopeful  and 
bright,  not  pessimistic  nor  condemnatory.  Like 
the  Master,  come  to  save  men's  lives,  not  to  destroy 
them.     Some  ministers  never  present  even  the  most 


STYLE,    OR  LANGUAGE.  I51 

helpful  and  comforting  truths  of  the  Gospel,  except 
in  a  fault-finding  way.  Dr.  Watson  has  well  said, 
"  When  a  preacher  grows  sour  and  vindictive,  the 
sermon  has  lost  its  grace  and  tenderness;  and  I 
know  not  which  is  the  greater  calamity :  a  preacher 
without  magnanimity,  or  a  sermon  without  nobility." 


CHAPTER   IX. 

ORNAMENTATION    OF    LANGUAGE. 

Ornamentation  is  a  law  of  nature,  which  adorns 
her  works  with  foHage  and  flowers  to  make  herself 
beautiful  and  fragrant.  Among  the  races  of  man- 
kind it  is  also  a  mark  of  advancement,  refinement, 
and  culture.  The  barbarian  is  content  with  his  rude 
hut  of  mud,  but  the  more  races  advance  in  civiliza- 
tion and  education,  the  more  they  seek  to  make  their 
houses  beautiful  with  proper  ornamentation.  And 
this  is  true  of  their  speech  as  well  as  of  their 
dwellings.  Nothing  admits  of  ornamentation  better 
than  language,  and  it  should  be  the  aim  and  study 
of  every  public  speaker  to  enrich  his  utterances 
from  the  boundless  stores  which  are  at  his  com- 
mand. 

It  is  here  the  work  of  the  preacher  will  be  that 
of  the  artist,  resembling  that  of  the  painter  or  of 
the  sculptor.  Sometimes  it  is  that  of  the  painter, 
for  there  is  such  a  thing  as  word-painting  in  public 
speech,  and  when  well  done  is  a  great  ornament 
to  a  sermon.  At  other  times  it  is  that  of  the  sculp- 
tor, whose  art  appears  in  his  abihty  to  cut  off  and 

152 


ORNAMENTA  TION  OF  LANG  UA  GE.  I  5  3 

remove  with  chisel  and  mallet,  whatever  does  not 
belong  to  the  statue  he  is  forming  out  of  the  block 
of  stone.  In  the  one  case  he  puts  something  on, 
and  in  the  other  he  takes  something  away;  but 
both  alike  are  done  to  give  ornament  and  beauty 
to  the  work. 

If  it  be  thought  derogatory  to  the  Gospel  that 
its  preachers  should  employ  any  ornament  of  speech 
in  its  proclamation,  we  need  but  remind  you  there 
is  no  book  more  full  of  sublime  imagery  or  splendor 
of  diction,  than  the  Bible  itself.  Even  our  Lord, 
who  spake  as  never  man  spake,  employed  similes 
and  allegories  in  teaching  His  sublime  truths,  as  is 
seen  in  His  many  parables  and  discourses.  He 
closed  his  sermon  on  the  Mount  with  the  whistling 
of  winds  and  the  rushing  of  floods,  and  laid  a 
tribute  on  all  the  phenomena  of  nature  to  give  force 
and  beauty  to  the  doctrines  He  taught. 

Young  preachers,  however,  need  to  be  cautioned 
against,  rather  than  urged  to  the  embellishment  of 
their  sermons  with  ornament,  as  the  tendency,  espe- 
cially in  this  country,  is  to  extravagance  in  this 
matter.  The  purpose  of  preaching  is  not  to  enter- 
tain, but  to  instruct,  admonish,  and  persuade.  Our 
preaching  is  to  be  "  not  with  enticing  words  of 
man's  wisdom,  but  in  demonstration  of  the  Spirit 
and  of  power."     A   house  which   is  all   ornament 


1 54  COMPOSITION. 


will  not  do  to  live  in,  and  excess  of  rhetorical 
embellishment  will  spoil  any  sermon.  Truth,  like 
beauty,  is  most  adorned  when  least  adorned.  Ex- 
travagant ornamentation  characterizes  the  house- 
maid rather  than  the  mistress  of  the  house.  Mere 
rhetorical  bombast,  sometimes  heard  in  the  pulpit, 
is  the  cheap  jewelry  which  marks  the  vulgar  mind. 

The  following  rules  and  suggestions,  therefore,  are 
given  to  caution  against  false  or  extravagant  or- 
namentation, as  well  as  to  guide  in  the  use  of  that 
which  will  be  helpful  and  proper. 

Ornamentation  is  applied  to  language  in  four 
ways :  in  the  elegance  with  which  thought  is  ex- 
pressed; in  the  figures  of  speech  employed;  in  the 
use  of  illustrations ;  and  in  the  exercise  of  the  im- 
agination. 

a.  Elegance  of  expression.  This  is  gained  in 
several  ways. 

{a)  Avoid  harsh  words.  Certain  words  by 
their  very  sound,  and  others  by  their  associations, 
seem  to  grate  upon  the  ear.  Dreadful  words,  like 
hell  or  damnation,  are  not  to  be  made  common  by 
frequent  use.  The  awful  realities  they  signify  are 
.  not  to  be  kept  back  in  our  preaching,  but  other 
words  or  phrases  can  be  used  with  better  effect. 
There  may  be  times  when  the  hearts  of  preacher  and 
hearers  are  stirred  to  their  depth,  when  these  words 


ORNAMENTATION  OF  LANGUAGE.  I  55 

can  be  used  with  overwhelming  effect,  as  our  Lord 
used  them  in  Matt,  xxiii :  33,  but  such  occasions  are 
rare. 

So  of  other  words  which  are  not  dreadful,  but 
simply  harsh.  These  cannot  always  be  avoided 
without  obscuring  our  meaning,  but  where  a  choice 
can  be  made  we  should  select  such  as  contribute  to 
an  easy  and  graceful  style ;  at  the  same  time  guard- 
ing against  what  would  become  pointless,  insipid, 
and  monotonous  language. 

{li)  Words  in  which  the  sound  accords  with 
and  suggests  the  meaning,  give  elegance  to  lan- 
guage. 

E.g.,  Thus  we  speak  of  the  "pattering  rain,"  the 
"  twittering  of  swallows,"  the  "  hiss  of  steam,"  the 
"  roar  of  the  cataract,"  the  "  booming  of  cannon," 
etc.  So  in  the  expression  "  running  rapidly,"  there 
is  the  sense  of  motion  in  the  sound  of  its  syllables. 
The  familiar  lines  of  Gray  illustrate  this  rule : 

"  Save  where  the  beetle  wheels  his  droning  flight, 
And  drowsy  tinklings  lull  the  distant  folds." 

The  words  of  the  Psalmist — "  He  maketh  me  to 
lie  down  in  green  pastures ;  he  leadeth  me  beside 
the  still  waters,"  have  in  them  the  fragrance  of  the 
meadow  and  the  music  of  the  brook. 

(<r)  The   use  of  words   beginning  with  the  same 


1 56  COMPOSITION, 


letter,  known  as  alliteration,  may  add  elegance  to 
a  sentence.  A  notable  instance  of  this  is  found  in 
the  119th  Psalm,  in  its  Hebrew  form.  Where  it  is 
not  strained,  nor  overdone,  but  appears  natural  and 
proper,  it  gives  force  as  well  as  beauty  to  language. 
It  is  especially  valuable  in  stating  the  chief  heads  of 
a  sermon,  as  it  not  only  makes  a  pleasing  impres- 
sion, but  makes  that  impression  more  lasting. 

Great  care  must  be  taken  that  the  words  be  not 
far-fetched  nor  over-done,  as  in  the  case  of  the  Old 
Puritans,  who  carried  alliteration  to  ridiculous  ex- 
tremes in  the  titles  and  divisions  of  many  of  their 
sermons ;  e.g.,  one  addressed  to  "  the  chickens  of 
the  church,  the  sparrows  of  the  Spirit,  and  the  sweet 
swallows  of  salvation."  This  is  ridiculous  because 
incongruous  ;  but  to  speak  of  "  sin  sowing  the  seeds 
of  sorrow,"  gives  elegance  to  words  which  teach  a 
truth,  and  fit  together.  So  a  division  of  a  sermon 
on  Christ  in  which  we  consider  His  Person,  His 
Purpose,  and  His  Plan ;  or  on  some  doctrine  or 
truth,  which  we  divide  into  its  Lines,  Limitations, 
and  Lessons,  gains  attention  and  recollection  by  the 
alliteration  employed.  To  be  elegant,  alliteration 
must  be  suitable,  natural,  and  not  occur  too  often. 

{d)  Elegance  may  be  gained  also  by  cultivating 
that  terseness  of  expression  known  as  the  epigram, 
and  by  the  occasional  use  of  antithesis. 


ORNAMENTA  TION  OF  LANG UA  GE.  I  5  / 

An  epigram  is  a  short,  pithy  sentence  cleverly- 
stated  so  as  to  produce  a  mental  surprise,  by  some 
unexpected  coincidence  or  contrast.  It  often  takes 
the  form  of  a  proverb,  as  when  the  Saviour  says, 
"  wheresoever  the  carcase  is,  there  will  the  eagles  be 
gathered  together." 

Antithesis  presents  truth  by  way  of  contrasts, 
the  two  clauses  of  the  expression  illustrating  each 
other.  The  books  of  Proverbs  and  Ecclcsiastes 
abound  in  these  forms  of  speech ;  and  our  Saviour 
employed  antithesis  with  great  power  when  He 
uttered  the  words  "  the  Sabbath  was  made  for  man, 
and  not  man  for  the  Sabbath."  So  also  St  Paul, 
in  II.  Cor.  xii :  14,  "The  children  ought  not  to  lay 
up  for  the  parents,  but  the  parents  for  the  children." 

{e)  Variety  of  expression  gives  elegance  to 
language. 

This  is  secured  either  by  the  use  of  synonyms, 
so  as  to  avoid  the  frequent  use  of  the  same  word, 
especially  in  closing  a  sentence,  or  by  varying  the 
form  of  expression,  e.g.,  from  a  statement  or  prop- 
osition, to  a  question  ;  or  simply  by  changing  the 
order  of  words. 

(/)  Unity  gives  elegance.  Avoid  being  angular 
and  disjointed  in  composition.  Keep  up  continuity 
of  thought  throughout  the  discourse.  Let  the  plan 
or  skeleton   run  easily  and  not  stiffly  through  the 


158  COMPOSITION. 


sermon.  Do  not  enumerate  the  subdivisions,  nor 
distract  the  mind  nor  break  the  sermon  into  pieces 
by  beginning  each  point  with  the  word  "  again." 
Do  not  make  the  bones  and  joints  of  your  skeleton 
too  conspicuous.  The  plan  or  framework  of  the 
sermon  is  for  the  preacher,  not  the  hearer.  Let  the 
flesh  hide  the  skeleton  and  the  vine  cover  the  trellis. 
The  same  thing  applies  to  proof-texts  and  other 
quotations.  Chapter  and  verses  should  rarely  be 
specified,  unless  there  is  special  reason  for  it.  If 
there  be  occasion  to  run  on  side-tracks,  the  switches 
should  be  passed  as  smoothly  as  possible. 

(^  )  Simplicity  of  language  gives  elegance  to 
style.  It  is  high  praise  when  the  hearers  can  say, 
"  We  understood  every  word  of  the  sermon."  Men 
whose  minds  are  not  clear,  use  polysyllabic  and 
ambiguous  words. 

b.  Figures  of  speech. 

By  figures  of  speech  we  mean  the  comparison 
of  things  spiritual  with  things  natural, — the  employ- 
ing of  metaphors,  similes,  allegories,  etc.,  in  compo- 
sition. When  properly  employed,  imagery  not  only 
enriches  language,  but  aids  in  making  the  speaker's 
meaning  plain  and  forcible.  It  gives  interest  and 
beauty  to  abstract  truths  and  facts,  and  is  the  chief 
thing  which  distinguishes  a  fresh  and  pleasing  style 
from  that  which  is  uninteresting  and  dry. 


FIGURES   OF  SPEECH.  I  59 

The  Scriptures  abound  in  figurative  language, 
both  in  the  Old  Testament  and  in  the  New.  Our 
Lord  employed  every  sort  of  figure  and  illustration 
to  make  plain  and  impressive  the  truths  He  taught. 
Not  only  are  all  His  parables  figures  of  speech,  but 
in  nearly  every  discourse  He  uses  them  freely.  In 
speaking  of  His  own  person  and  work  He  exclaimed, 
*'  I  am  the  good  Shepherd ; "  "I  am  the  light  of  the 
world," — "  I  am  the  bread  of  life," — "  I  am  the 
door," — "  As  the  lightning  cometh  out  of  the  east, 
and  shineth  even  unto  the  west ;  so  shall  the  coming 
of  the  Son  of  Man  be,"  etc. 

But  as  already  intimated,  the  tendency  is  to  excess 
in  the  use  of  figures  of  speech,  and  their  excessive 
or  injudicious  use  obscures  rather  than  aids  the 
mind  in  understanding  the  speaker's  meaning ;  and 
instead  of  giving  beauty  and  force,  is  a  defect  and 
blemish  in  style.  It  will  be  well  to  observe  these 
rules : 

{a)  Figures  of  speech  must  be  appropriate  to 
the  subject.  They  must  fit  naturally,  and  not  be 
dragged  in  where  they  do  not  belong. 

ip)  Avoid  mixing  metaphors.  The  confusing 
of  things  which  do  not  go  together  or  belong  to 
each  other,  not  only  defeats  the  use  of  metaphor 
by  destroying  its  sense,  but  makes  the  speaker 
ridiculous.     An  eminent  statesman  certainly  spoiled 


l6o  COMPOSITION. 


his  speech  when  he  appealed  to  the  undiscovered 
lands,  "  on  which  the  hand  of  man  had  never  set 
foot ;" — and  the  speaker  who  stated  "  I  now  embark 
on  that  feature  on  which  the  whole  subject  hinges." 

{c)  Figures  of  speech  should  not  be  taken  from 
what  is  vulgar  or  low.  Their  use  is  to  elevate  and 
not  to  lower  the  truth  they  illustrate.  They  should 
not  raise  in  the  mind  any  disagreeable  or  unclean 
thoughts  or  associations. 

{d)  They  should  be  used  sparingly.  The  ex- 
cessive use  of  figurative  language  weakens  and 
detracts  as  much  from  speecli  as  excessive  ornament 
does  from  dress.  Only  where  the  subject  needs 
and  is  benefited  by  them  should  figures  be  used. 

{e)  They  should  be  kept  in  their  proper  sphere. 
Their  place  is  in  illustration,  rather  than  in  a  state- 
ment of  facts. 

(/)  They  should  not  be  carried  into  too  minute 
detail.  It  is  a  mistake  to  hunt  after  a  great  number 
of  coincidences  in  unimportant  points.  They  are 
apt  to  become  merely  curious,  and  sometimes  ridicu- 
lous. Even  if  appropriate,  too  many  details  and 
resemblances  reveal  the  preacher's  ingenuity  rather 
than  illustrate  his  subject. 

c.  The  use  of  illustrations. 

The  use  of  illustrations  in  sermons  is  so  general 
and  prominent  a  feature  of  preaching,  especially  in 


ILL  USTRA  TIONS.  1 6 1 


this  country,  as  to  require  special  notice,  although 
what  has  been  said  about  figures  of  speech  will 
largely  apply  to  this  also. 

1.  Their  value. 

The  meaning  of  the  term,  to  make  clear  and 
vivid,  to  give  light  and  lustre  to  a  topic,  shows  their 
value.  To  compare  things  spiritual  with  things 
natural  makes  them  more  readily  understood  and 
increases  our  appreciation  of  them.  They  have 
always  been  used  by  the  masters  in  oratory  and 
those  who  have  excelled  in  public  speech,  and  were 
constantly  employed  by  the  sacred  writers  and  by 
our  Lord  himself. 

2.  Their  use. 

In  commending  the  use  of  illustrations  we  would 
not  be  understood  as  favoring  that  mode  of  preach- 
ing which  consists  chiefly  in  story-telling.  The 
sphere  of  illustration  is  to  supplement  instruction, 
not  to  supplant  it.  Only  after  a  truth  has  been 
clearly  defined,  argued,  and  proven  will  an  apt  illus- 
tration be  in  place  and  be  appreciated.  They  there- 
fore should  be  used  sparingly,  and  never  unless  appro- 
priate and  really  illustrating  the  topic  or  point  to 
which  they  are  applied.  An  incident  or  story,  no 
matter  how  interesting  in  itself,  will  spoil  rather 
than  help  a  sermon  into  which  it  does  not  exactly 
and  obviously  fit. 
11" 


1 62  COMPOSITION. 


3,  Their  source. 

{a)  The  many  books  of  religious  anecdotes 

or  sermon-illustrations,  offered  for  sale,  are  not  to 
be  commended.  While  some  grains  of  wheat  may- 
be found  in  the  abundance  of  chaff  they  contain, 
they  have  been  used  so  often  by  others  that  they 
betray  the  fact  they  are  of  the  "  cut  and  dried  "  sort. 
Illustrations  should  have  a  freshness  about  them, 
and  the  whole  purpose  and  method  of  their  use 
should  be  largely  your  own. 

(<^)  Much  better  is  it  to  have  your  own  note- 
book of  illustrations.  In  your  daily  reading, 
whether  in  books  of  history,  science,  travel,  fiction, 
or  in  the  news  of  the  day,  many  facts  or  incidents 
will  occur  which  will  serve  admirably  as  illustrations 
in  sermons.  These  should  be  noted  either  in  full 
or  by  reference  to  where  they  may  be  found,  for 
future  use.  Beware,  however,  of  vouching  for  the 
truth  of  every  story,  or  of  stating  it  occurred  under 
your  own  observation  or  experience. 

{c)  Familiarity  with  Bible  history  and  biogr- 
raphy  will  always  furnish  an  abundant  source  of 
supply.  To  compare  Scripture  with  Scripture,  and 
illustrate  Scripture  truths  by  Scripture  facts,  is  an 
element  of  strength  in  any  sermon.  No  matter 
how  familiar  they  are,  they  are  always  fresh  and 
interesting,  and  come  with  special  power  because 


THE   IMAGINATION.  163 


the  illustration  as  well  as  the  point  illustrated  come 
from  the  inspired  Word  of  God. 

{d)  Illustrations  may  be  invented,  i.e.,  they  may 
be  supposed  or  imagined.  While  actual  occurrences 
taken  from  history  or  the  news  of  the  day  are  more 
striking,  cases  which  are  imagined  may  be  useful  in 
illustrating  truth.  This  is  seen  in  the  fables  of  ^sop, 
Bunyan's  Pilgrim's  Progress,  and  pre-eminently  in 
the  parables  of  our  Lord.  When  composing  or 
inventing  illustrations,  the  preacher  should  guard 
against  making  them  consist  of  fictitious  experiences, 
or  making  himself  the  prominent  actor,  hero,  or  vic- 
tim. 

d.  The  exercise  of  the  imagination. 

The  imagination  is  that  power  of  the  mind  by 
which  it  forms  images  and  contemplates  them  as  if 
they  were  realities.  It  is  the  power  of  seeing  the 
invisible,  of  looking  beyond  the  boundaries  of  our 
senses,  or  of  combining  the  results  of  our  observa- 
tion and  knowledge  in  modified,  new,  and  ideal 
forms.  It  is  the  picturing  power  of  the  mind,  mak- 
ing things  which  are  not  appear  as  things  which  are. 
It  finds  its  best  expression  in  poetry,  and  has  its 
place  in  prophecy,  on  which  account  the  prophets 
were  at  first  called  Seers,  i.e.,  those  who  by  revela- 
tion saw  the  unseen. 

(a)  Its  sphere.     The  use  of  the  imagination  in 


l64  COMPOSITION. 


the  composition  of  sermons  is  so  constant  as  to  re- 
quire special  care  and  cultivation.  It  is  one  of  the 
greatest  and  most  dehghtful  of  our  mental  powers. 
Its  office  is  to  clothe  the  otherwise  dry  fields  of 
abstract  truths  or  facts  with  life,  verdure,  and  beauty. 
In  art  it  creates  what  is  fit  and  beautiful ;  in  litera- 
ture and  oratory  it  finds  the  missing  links,  supplies 
what  is  lacking,  uplifts  the  veil  of  the  future,  sets 
history  before  us  in  living  characters,  imparts 
warmth  and  color  to  all  it  touches,  and  often  turns 
life's  prose  into  pleasant  poetry. 

But  imagination  is  apt  to  run  riot  unless  care- 
fully restrained,  which  is  the  more  necessary  with 
us  because  of  the  sacredness  and  responsibility  of 
our  office.  We  are  not  writers  of  fiction,  but  must 
speak  words  of  truth  and  soberness.  We  must 
never  draw  on  our  imagination  for  our  facts.  It  may 
be  employed  in  filling  up  unessential  details  in  de- 
scription, but  even  here  care  must  be  taken  to  make 
them  consistent  and  probable.  It  must  have  no 
place  in  the  exegetical  or  doctrinal  parts  of  sermons, 
but  must  be  confined  to  its  proper  sphere  in  narra- 
tion, illustration,  or  description.  Jewels  may  be 
worn  as  ornaments,  but  must  not  be  served  as 
articles  of  food. 

{8)  The  power  of  imagination  may  be  strength- 
ened and  cultivated  in  several  ways  : 


THE   IMAGINATION.  1 65 


(i)  By  communing  with  Nature.  His  must  be  a 
dull  mind  which  can  gaze  upon  the  wide  expanse 
and  ceaseless  roll  of  the  ocean ;  upon  majestic  forms 
of  hills  and  mountains ;  or  at  night  upon  the  count- 
less stars  shining  over  us,  without  finding  and  feeling 
his  imagination  stirred  and  aroused  within  him. 
Even  the  common  scene  of  a  dense  forest,  a  pleasant 
landscape,  or  a  golden  sunset,  will  awaken  in  every 
thoughtful  mind  sublime  and  sacred  imagery,  and 
whatever  poetic  talent  it  may  possess. 

(2)  The  study  of  the  best  works  of  man,  in  art, 
architecture,  and  literature,  will  have  a  good  effect 
on  our  powers  of  imagination.  Familiarity  with  the 
writings  of  the  best  poets  and  writers  of  fiction  will 
be  of  service,  while  the  careful  study  of  works  of 
art  in  sculpture,  painting,  architecture,  etc.,  will  en- 
large and  elevate  the  sphere  and  strength  of  imagina- 
tion. 

(3)  The  habit  of  devout  contemplation,  espe- 
cially of  God,  the  soul,  of  heaven  and  eternity,  and 
similar  objects  and  truths,  will  kindle  not  only  our 
imagination  but  our  enthusiasm,  both  of  which  are 
important  factors  in  true  eloquence. 


CHAPTER  X. 

ORIGINALITY    AND    IMITATION. 

Before  leaving  this  department  which  treats  of 
the  composition  of  the  sermon,  it  may  be  well  to 
consider  the  subject  of  originality,  and  how  far 
preachers  may  and  should  seek  after  it  in  the  prep- 
aration of  their  sermons. 

It  has  to  do  with  the  style  and  not  with  the  sub- 
stance or  subject-matter  of  the  discourse. 

Certainly  every  sermon  should  be  the  product  of 
the  man  who  preaches  it.  To  preach  other  men's 
sermons  is  dishonorable  to  the  preacher,  and  dis- 
honest to  the  congregation. 

At  this  day  it  may  seem  impossible  to  be  original, 
i.e.,  to  say  anything  new.  Whatever  may  be  said 
has  already  been  said,  and  in  a  way  upon  which  it 
may  be  hard  to  improve.  Confined  as  ministers  are 
to  Gospel  themes  they  must  be  content  to  put  in 
their  own  way  what  has  been  presented  a  thousand 
times  before.  Shall  we  be  satisfied,  therefore,  in 
being  simply  repeaters  and  imitators  of  others,  or 
shall  we  aim  at  originality  in  our  sermons  ? 

I.  Entire  originality  should  not  be  attempt- 

166 


ORIGINALITY  AND  IMITATION.  1 6/ 

ed.  We  cannot  create.  That  which  is  old  cannot 
be  made  entirely  new ;  "  there  is  nothing  new  under 
the  sun."  Those  who  determine  to  be  absolutely- 
original,  either  make  themselves  ridiculous,  or  fall 
into  grave  errors.  Many  of  the  prevalent  false 
doctrines,  whereby  simple  souls  are  deceived,  come 
from  the  desire  in  some  preachers  to  be  accounted 
original  and  say  something  new.  "  That  which  is 
true  is  not  new,  and  that  which  is  new  is  not  true." 

2.  Nevertheless  every  preacher  should  have 
some  element  of  originality  in  his  preaching. 
Every  sermon  should  be  a  new  contribution  to  the 
truth,  i.e.,  it  should  be  the  old  truth  coming  through 
a  new  personality.  The  theme  and  substance  of 
the  sermon  cannot  be  new,  but  it  comes  throusfh 
another  man's  apprehension  and  experience  of  it, 
and  in  that  respect  it  is  the  preacher's  own  and  not 
another  man's. 

What  Burroughs  says,  in  an  essay  on  "  the  vital 
touch  in  literature,"  will  apply  with  special  force 
to  sermons : 

"  It  is  not  what  the  writer  tells  us  that  makes 
literature ;  it  is  the  way  he  tells  it ;  or  rather,  it  is 
the  degree  in  which  he  imparts  to  it  some  rare 
personal  quality  or  charm  that  is  the  gift  of  his  own 
spirit,  something  which  cannot  be  detached  from 
the  work  itself,  and  which  is  as  vital  as  the  sheen 


1 68  COMPOSITION. 


of  a  bird's  plumage,  as  the  texture  of  a  flower's 
petal.  In  other  words,  that  which  makes  literature 
in  all  its  forms — poetry,  fiction,  history,  oratory — is 
personal  and  subjective,  in  a  sense  and  to  a  degree 
that  that  which  makes  science,  erudition,  and  the  like 
is  not.  There  is  this  analogy  in  Nature.  The  hive 
bee  does  not  get  honey  from  the  flowers ;  honey  is 
a  product  of  the  bee.  What  she  gets  from  the 
flowers  is  mainly  sweet  water  or  nectar;  this  she 
puts  through  a  process  of  her  own,  and  to  it  adds 
a  minute  drop  of  her  own  secretion,  formic  acid. 
It  is  her  special  personal  contribution  that  converts 
the  nectar  into  honey. 

"  It  is  the  quality  of  mind  which  makes  the  pages 
of  Goethe,  Coleridge,  Lamb,  literature  in  a  sense 
that  the  works  of  many  able  minds  are  not.  These 
men  impart  something  personal  and  distinctive  to 
the  language  they  use.  They  make  the  words  their 
own.  The  literary  quality  is  not  something  put  on 
or  superadded.  It  is  not  of  the  hand,  it  is  of  the 
mind ;  it  is  not  of  the  mind,  but  of  the  soul ;  it  is 
of  whatever  is  most  vital  and  characteristic  in  the 
writer." 

3.  This  individuality  or  originality  may  appear 
in  various  ways : 

a.  In  the  selection  of  texts  and  statement 
of  themes. 


ORIGINALITY  AND   IMITATION.  1 69 

Striking  texts  may  be  discovered  in  passages  of 
Scripture  which  were  rarely  or  never  used  before. 
Simply  to  have  an  odd  and  curious  text  has  led 
some  men  to  ridiculous  selections  which  defeated 
rather  than  aided  the  great  end  of  preaching.  To 
twist  out  of  a  passage  a  meaning  it  does  not  have  or 
teach,  cannot  be  too  strongly  condemned  or 
scrupulously  avoided.  Yet  those  who  are  content 
to  take  the  familiar  texts  which  congregations  have 
heard  again  and  again,  deprive  their  sermons  of 
a  freshness  and  interest  they  ought  to  possess.  An 
apt  and  new  text  has  made  many  a  preacher  as 
famous  as  the  sermon  itself,  and  his  name  remains 
associated  with  it  whenever  such  text  is  read  or 
mentioned. 

So,  too,  the  theme  of  the  sermon  should  have  a 
freshness  in  the  way  it  is  stated.  Goethe  says 
"  originality  does  not  consist  in  saying  new  things, 
but  in  presenting  old  things  in  a  new  way."  We 
should  cultivate  the  art  of  "  putting  things,"  and 
then  put  them  in  our  own  way. 

b.  In  the  interpretation,  development,  and 
disposition  of  the  sermon. 

Luther  was  not  the  author  of  the  doctrine  of  re- 
pentance or  of  justification  by  faith,  but  he  gave 
them  a  new  development  and  position.  Old  jewels 
in  new   settings   may  seem   entirely   new.     "  Other 


I/O  COMPOSITION. 


men  labored  and  we  are  entered  into  their  labors," 
not  only  to  enjoy  their  results,  but  to  penetrate  yet  a 
little  deeper.  Ruskin  says  "  genius  is  only  an  un- 
usual power  of  seeing,"  and  therefore  every  schol- 
arly mind  possesses  some  power  of  originality. 

The  plan  or  disposition  of  the  sermon  may  like- 
wise manifest  it;  just  as  the  architect's  originality  is 
seen  in  the  plan  he  devises,  and  not  in  the  material 
of  which  the  building  is  constructed. 

c.  In  its  language  and  style  of  composition. 
Carlyle  is  not  so    much  an  original   thinker   as 

writer.  It  is  his  peculiar  construction  of  sentences 
and  his  way  of  stating  his  sentiments  that  has  given 
him  distinction  among  authors.  Luther's  vigorous 
language,  and  his  use  of  words  intelligible  to  all, 
added  greatly  to  his  originality.  So  it  is  the  way 
preachers  put  things,  whether  in  arguing  a  point, 
narrating  an  incident,  or  making  an  appeal,  that  gives 
strength  or  weakness  to  a  sermon.  The  doctrine  is 
not  his  own,  but  its  statement  is,  and  in  this  his  per- 
sonality and  originality  will  appear. 

d.  Or  it  may  pertain  to  the  delivery. 

It  would  be  well  if  more  preachers  would  be  more 
original,  i.e.,  would  be  themselves  in  the  delivery  of 
their  sermons.  No  class  of  public  speakers' are  less 
natural,  in  tone,  utterance,  and  often  in  gesture  than 
ministers  of  the  gospel,  who  ought  to  be  the  most 


ORIGINALITY  AND  IMITATION.  171 

natural.  Few  preach  in  the  same  tones  and  ease  of 
manner  in  which  they  converse.  There  is  a  style  of 
delivery  very  common  to  most  of  those  who  enter 
the  pulpit,  which  is  heard  nowhere  else,  and  ought 
to  be  avoided.  Every  preacher's  voice  and  manner 
of  delivery  should  be  his  own ;  revealing  his  person- 
ahty  and  manhood. 

In  some  or  all  of  these,  a  proper  originality  may 
and  should  appear;  not  an  originality  which  consists 
in  doing  things  differently  from  others,  or  aims  at 
independence  of  all  recognized  laws  and  customs, 
but  which  works  by  the  best  rules  and  laws  until  the 
preacher  has  mastered  and  made  them  his  own. 
Thus  he  may  become,  not  a  mere  conduit  of  other 
men's  thoughts,  but  a  fountain  imparting  freshness, 
delight,  and  life  in  every  sermon  he  preaches. 

There  are  three  sources  of  intelligence :  instruc- 
tion, intuition,  and  inspiration.  The  first  comes  from 
without,  the  last  from  above,  but  intuition  or  instinct 
is  our  own  aptitude  in  seeking  or  apprehending  truth 
and  the  ways  in  which  it  may  be  applied  or  used. 
This  power  or  gift  should  be  cultivated  and  devel- 
oped, as  it  makes  our  work  eminently  our  own. 

To  preach  great  sermons,  the  preacher  himself 
must  be  a  great  man;  great  not  only  in  learning  and 
attainments,  but  in  character  and  nobility  of  soul. 


1/2  COMPOSITION. 


IMITATION    AND   THE   STUDY    OF    MODELS. 

Closely  connected  with  what  has  been  said  about 
Originality,  is  the  matter  of  imitating  and  studying 
other  men  as  models. 

Young  men  are  strongly  tempted  to  imitate  public 
speakers  whom  they  admire.  Some  may  do  it 
unconsciously,  while  others  do  it  purposely.  It 
relates  chiefly  to  the  deUvery  of  their  sermons,  but 
we  insert  what  we  have  to  say  about  it  in  this  place 
as  best  fitting. 

I.  Direct  imitation  is  injurious,  and  should 
be  avoided. 

(a)  It  is  destructive  of  your  own  personality. 
You  become  the  slave  of  the  man  you  imitate 
instead  of  being  your  own  master,  or  at  least  you 
are  a  mere  copyist.  God  made  you  on  your  own 
model ;  not  in  the  mould  of  somebody  else.  No 
man  with  proper  self-respect  can  be  content  to  be 
like  an  old  book  published  with  a  new  title  and 
binding  as  the  only  change. 

{It)  You  are  not  competent  to  select  the 
best  models.  It  is  in  the  days  of  youth  when 
this  temptation  comes;  when  judgment  is  not  yet 
ripened,  and  immature  or  wrong  ideas  have  not  been 
corrected  by  experience.  If  a  man  is  competent 
to  decide  who  is  the  best  model,  he  is  competent 
to  do  without  any,  and  to  be  himself. 


IMITATION  AND    THE   STUDY   OF  MODEIS.    1 73 

{c)  You    are    apt    to    imitate   tlieir   defects. 

Eminent  preachers  have  peculiarities  which  may- 
become  them,  but  would  be  out  of  place  or  ridicu- 
lous in  any  one  else.  Yet  these  defects  or  singular- 
ities are  the  points  in  which  the  imitation  is  chiefly- 
apparent.  Some  peculiarity  of  pronunciation,  pos- 
ture, or  apparel  may  be  the  chief  point  of  resem- 
blance. They  "  become  John  the  Baptist  only  in 
raiment." 

2.  The  careful  study  of  models  may  be 
profitable. 

{a)  Preachers  who  have  gained  reputation  and 
success  should  be  heard  and  observed,  so  as  to  dis- 
cover the  secret  of  their  strength,  and  also  their 
points  of  weakness.  If  the  latter  are  observed  it 
will  keep  you  from  becoming  mere  copyists  or 
imitators  of  them.  Even  poor  preachers  may  be 
studied  to  learn  what  to  avoid.  To  study  men  as 
well  as  books  is  a  profitable  employment,  provided 
blind  admiration  does  not  usurp  the  place  of  good 
judgment. 

{ly)  Sermons,  whether  heard  or  read,  may  possess 
excellencies  after  which  your  own  may  wisely  be 
modelled.  Carefully  to  examine  the  work  of  others 
may  lead  to  great  improvements  in  your  own.  The 
whole  structure  and  arrangement  of  the  sermon, 
as  well  as  its   language  and  style  of  composition, 


1/4  COMPOSITION. 


should  be  carefully  studied,  if  it  be  deserving  of 
being  a  model. 

Great  care  and  caution  are  necessary  here  to  avoid 
the  charge  of  plagiarism  or  unauthorized  use  of 
the  thoughts  and  especially  the  language  of  others. 
If  you  attempt  to  be  brilliant  at  the  expense  of 
others  you  will  find  your  own  expense  will  be  seven- 
fold. Many  a  man  who  has  attempted  to  palm  off 
the  productions  of  others  as  his  own,  has  ruined  his 
reputation,  both  as  a  scholar  and  an  honest  man, 
beyond  recovery.  We  may  make  the  wisdom, 
learning,  and  thoughts  of  others  our  own  by  study 
and  assimilation,  and  this  is  entirely  lawful ;  but  to 
reproduce  whole  sermons,  or  whole  skeletons,  or 
extended  passages  without  giving  credit  is  unjust 
to  their  authors,  insulting  to  the  intelligence  of  our 
hearers,  and  suicidal  to  ourselves.  When  extended 
quotations  are  made,  credit  should  and  readily  may 
be  given.    This  applies  equally  to  translated  passages. 

(r)  Variety  is  profitable  here.  Do  not  make 
any  one  man  or  his  sermons  your  exclusive  model. 
Study  preachers,  not  only  one  of  them.  No  man 
combines  all  excellencies  in  himself  or  in  his  ser- 
mons. There  will  be  less  danger  of  slavish  imita- 
tion if  you  have  a  dozen  models  than  if  you  have 
only  one  ;  and  instead  of  destroying  your  own  per- 
sonality   they    will    help   you    to    develop    it. 


CHAPTER  XL 

DECLAMATION    OR    DELIVERY. 

The  fourth  department  of  Homiletics  is  known 
as  Declamation,  or  the  dehvery  of  the  sermon  from 
the  pulpit.  It  covers  the  whole  subject  and  science 
of  Sacred  Oratory  or  pulpit  elocution.  In  some 
respects  it  is  the  chief  thing,  as  all  that  precedes  it, 
including  Invention,  Division,  and  Composition,  are 
but   preparatory    to    it. 

In  the  delivery  the  end  is  reached,  and  the  purpose 
for  which  sermons  are  prepared  is  fulfilled.  An 
indistinct  or  uninteresting  delivery  will  spoil  every- 
thing, and  make  all  previous  study  and  labor  of  little 
or  no  account.  It  is  here  our  artillery  is  brought 
into  action,  and  to  fail  in  this  means  defeat.  Every 
man  therefore  who  enters  the  pulpit  is  bound  by  the 
highest  motives  to  give  all  diligence  in  cultivating 
his  powers  of  speech,  and  in  studying  the  recognized 
laws  of  sacred  oratory. 

The  word  Oratory  is  derived  from  the  Latin  noun 
Os,  oris,  meaning  the  mouth  and  also  speech  ;  or  from 
the  verb  oro,  to  speak,  to  pray,  to  plead.  It  includes 
all  manner  of  public  address  pertaining  to  the  min- 

175 


1/6  THE  DELIVERY. 

istry,  and  also  the  reading  of  the  Scriptures,  liturgy, 
and  hymns  at  public  services. 

It  is  called  Sacred  Oratory  not  only  because  it 
pertains  to  sacred  things,  but  because  it  has  a  char- 
acter of  its  own,  and  differs  in  many  respects  from 
the  oratory  of  other  public-speaking  professions. 
What  may  be  proper  at  the  bar,  in  legislative  halls, 
or  on  the  stage,  may  be  altogether  improper  in  the 
pulpit.  The  purposes  of  preaching  are  sacred  and 
spiritual,  and  its  style  of  oratory  should  always  cor- 
respond with  its  purposes  and  ends. 

At  the  same  time  there  are  habits  and  faults  at- 
tached to  pulpit  oratory  to  which  other  public 
speakers  are  not  tempted,  and  which  ought  to  be 
pointed  out  and  put  away.  There  is  a  peculiar  pulpit- 
tone,  a  sing-song  pronunciation,  a  professional  whine 
about  many  preachers,  which,  with  other  faults,  need 
to  be  corrected,  and  require  special  rules,  sugges- 
tions, and  drill. 

For  these  reasons  Declamation  or  Sacred  Ora- 
tory becomes  not  only  a  distinct  but  most  important 
branch  of  homiletics  and  theological  study.  It  has 
been  objected  that  preaching  is  too  sacred  to  be 
governed  or  restrained  by  rules  or  studied  manner 
of  speech ;  and  affirmed  that  less  mixture  of  art  and 
greater  simplicity  of  nature  in  the  utterance  of  relig- 
ious truth,  will  make  it  the  most  successful.     But 


THE    VOICE.  177 


this  objection  comes  from  a  false  conception  of  ora- 
tory as  a  pompous  display  of  voice  and  gesture. 
The  true  design  of  sacred  oratory,  however,  is  the 
art  of  presenting  religious  truth  in  such  a  way  as  to 
please,  convince,  and  persuade  men  to  accept  and 
obey  the  gospel.  Certainly  an  ordinary  sermon  well 
delivered,  will  accomplish  more  than  an  abler  ser- 
mon poorly  delivered.  We  urge  the  study  of  rules 
of  oratory,  not  to  encourage  special  displays  of  voice 
and  gesture,  but  to  correct  and  restrain  the  tendency 
to  such  display. 

Declamation  or  Oratory  may  be  divided  into  three 
branches  :  the  Voice,  Utterance,  and  Gesture. 

THE    VOICE. 

Next  in  importance  to  having  something  to  say,  is 
to  say  it  well ;  and  "  a  good  voice "  is  a  strong 
recommendation  of  any  preacher.  It  has  been  called 
the  organ  of  the  soul,  and  through  this  instrument 
our  sermons  must  be  delivered.  Concerning  it  we 
give  the  following  directions  : 

I.  Get  a  voice.  A  voice  is  something  more  than 
sound  produced  by  the  vocal  organs.  Other  animals 
can  utter  sounds,  but  only  man  has  a  voice. 

It  must  be  carefully  cultivated  to  produce  such 

tones  as  will  lay  hold  of  the  hearer,  attract  attention, 

and  convey  pleasing  and  forcible  impressions. 
12 


1/8  THE  DELIVERY. 

A  good  voice  makes  itself  easily  heard,  without 
apparent  effort  on  the  part  of  the  speaker,  and  draws 
the  congregation  to  like  the  preacher  as  well  as  the 
sermon.  It  carries  with  it  the  personality  of  the 
speaker,  and  helps  him  readily  to  express  different 
shades  of  thought,  giving  variety  of  tone  according  to 
topic.  It  is  a  great  mistake  for  any  public  speaker  to 
neglect  or  pay  no  attention  to  proper  voice  culture. 

2.  Three  conditions  are  necessary  to  have  and 
maintain  a  good  voice  : 

{a)  Physical.  Keep  up  your  general  health,  as 
good  voices  rarely  come  from  sickly  bodies.  Take 
care  of  your  digestion,  as  inflamed  throats  are  gen- 
erally caused  by  disordered  stomachs.  Make  your 
muscles  storage-batteries  of  nerve  force.  Do  not 
become  physically  exhausted  by  violent  exercise  or 
much  talking  before  preaching. 

(/;)  Mental.  The  voice  is  an  index  of  the  mind. 
If  the  mind  is  uncertain  or  unprepared,  the  voice  will 
show  it.  It  is  the  empty  cart  that  rattles.  Therefore 
intelligent  persons  generally  have  the  best  voices. 
The  voice,  more  than  dress,  will  tell  of  education 
and  culture.  Keep  up  your  studies  and  general  in- 
formation. Let  the  voice  have  something  worth 
saying,  and  generally  it  will  say  it  well. 

(c)  Spiritual.  Sincerity  and  earnestness  reveal 
themselves  in  the  voice.     Spirituality  of  mind  and 


THE    VOICE.  179 


purity  of  heart  give  tones  which  cannot  be  counter- 
feited. It  is  the  voice  which  most  frequently  reveals 
whatever  of  the  "  old  Adam  "  remains  in  us.  Be 
right  and  true,  and  the  voice  will  be  so.  Be  filled 
with  the  Spirit,  with  the  love  of  Christ  and  of  souls ; 
for  a  lover's  voice  is  always  pleasant. 

3.  Take  care  of  it.  A  cracked  bell  cannot  be 
repaired.  No  instrument  of  music  is  more  delicate 
or  sensitive  than  the  human  voice.  Avoid  all  patent 
nostrums,  troches,  and  various  throat  remedies.  Let 
no  one  but  a  skilled  physician  prescribe  for  so  deh- 
cate  and  important  an  organ.  Avoid  strong  coffee 
and  strong  drinks  of  every  sort,  because  they  make 
rough  voices. 

Do  not  wrap  the  neck  with  manifold  coverings, 
thereby  making  it  the  most  sensitive  and  tender  part 
of  the  body.  Yet  do  not  unnecessarily  expose  the 
throat  to  colds  or  any  disease,  and  never  carelessly 
strain  the  vocal  cords.  Never  go  to  your  highest 
pitch  in  preaching,  but  at  your  best  leave  the  impres- 
sion you  could  go  a  tone  higher.  It  saves  the 
speaker's  throat,  and  the  ears  of  the  people. 

4.  Use  it  naturally.  Avoid  all  false,  affected,  and 
"  professional "  tones.  Open  the  mouth  and  speak 
like  a  man.  Do  not  muffle  the  pipes  in  the  organ,  but 
give  the  voice  a  chance  to  come  out.  Open  the  gates, 
and  do  not  compel  the  sermon  to  force  a  passage. 


l80  THE  DELIVERY. 

Above  all,  keep  out  of  the  minor  key,  so  cus- 
tomarily used  in  preaching,  and  speak  in  major 
tones. 

When  it  is  said  the  voice  should  be  used  naturally, 
it  is  not  meant  it  should  be  in  the  way  to  which  you 
have  been  accustomed.  A  natural  voice  is  had  only 
by  careful  drill  and  exercise  in  getting  rid  of  the  false 
voice  we  may  have  had  from  childhood.  Our  first 
elocutionary  teachers  were  our  mothers,  nurses,  and 
playmates,  whose  faulty  tones  and  pronunciation  we 
learned  to  imitate.  It  may  take  years  to  get  rid  of 
many  evils  they  unconsciously  did  us  in  this  respect. 
A  natural-voice  is  the  voice  coming  by  and  through 
the  organ  of  speech  when  in  a  natural  or  normal 
condition,  and  free  from  whatever  is  false  or  affected. 
To  attain  this  after  we  have  grown  to  manhood  may 
be  a  difficult  task,  but  is  worth  all  it  may  cost. 

5.  Cultivate  its  powers  and  tones. 

{a)  Singing  and  reading  aloud  frequently  will 
strengthen  the  voice.  It  is  a  mistake  to  think  the 
voice  is  injured  by  frequent  use.  Musical  instru- 
ments used  every  day  have  better  tones  than  those 
used  sparingly.  It  has  been  affirmed  if  ministers 
would  preach  every  day,  their  voices  (used  naturally) 
would  be  the  better  for  it.  Great  singers  sing  in 
public  every  day  for  long  periods,  and  have  frequent 
rehearsals  in  addition. 


THE    VOICE.  l8l 


{J?)  Learn  to  explode  the  voice  on  the  vowels  and 
not  on  the  consonants.  For  example,  in  uttering 
the  word  faithful,  let  the  stress  of  voice  be  on  the 
a,  and  not  on  the  tJi,  nor  on  the  /.  In  the  vowel 
sounds  the  throat  is  in  a  normal  position,  and  no 
ordinary  explosion  of  the  voice  can  injure  it. 

{c)  Cultivate  especially  the  tenor  or  higher  tones, 
because  less  common,  most  musical,  and  more  clear 
— reaching  farther  and  easier  understood  than  very 
deep  tones.  If  the  voice  needs  to  be  deepened,  a 
good  exercise  is  found  in  repeating  a  sentence  and 
dropping  the  voice  a  tone  at  the  last  word,  until 
the  lowest  possible  tones  are  reached, 

{d')  Accustom  yourself  to  deep  breathing,  espe- 
cially when  walking  and  taking  exercise  in  the 
open  air.  It  will  expel  the  foul  air  otherwise  re- 
maining in  the  recesses  of  the  lungs  and  supply 
fresh  air  instead.  It  therefore  not  only  gives  strength 
and  richness  to  the  voice,  but  improves  the  general 
health  and  lessens  any  danger  of  pulmonary  trouble. 
The  more  pure  air  a  man  can  breathe,  the  stronger 
man  will  he  be  in  his  thinking  and  speaking,  as  well 
as  in  his  general  health.  The  brain  as  well  as  the 
lungs  needs  a  good  supply  of  fresh  air. 

6.  The  pitch  of  voice  requires  attention.  By 
this  is  meant  the  key-note  or  starting  tone  with 
which  we  begin  to  speak   or  read.      It  should  be 


1 82  THE   DELIVERY. 

natural,  i.e.,  the  tone  produced  by  the  vocal  cords 
in  their  natural  position.  It  should  be  a  medium 
tone,  neither  too  high  nor  too  low,  so  as  to  allow 
an  easy  elevation  or  lowering  of  the  voice,  as  the 
sentiment  or  meaning  of  the  discourse  requires.  It 
should  be  subdued  yet  distinct,  as  this  produces 
the  most  pleasing  impression,  and  it  is  harder  to 
get  down  than  up  after  the  start  is  made, 

A  proper  pitch  can  generally  be  obtained  by 
addressing  those  farthest  from  the  speaker,  care 
being  taken  to  grade  the  pitch  to  the  size  of  the 
building  in  which  he  speaks. 

7.  Proper  inflections  of  the  voice  make  speak- 
ing easy  for  the  speaker  and  pleasant  for  the  hearer, 
and  give  beauty  and  force  to  what  is  spoken  or  read. 
A  monotonous  style  will  make  any  discourse  dis- 
agreeable and  dull. 

Inflection  is  not  an  arbitrary  varying  of  tone  from 
high  to  low,  or  low  to  high.  This  may  result  in 
a  sing-song  style  which  is  worse  than  a  monotone. 
Especially  avoid  flying  from  one  extreme  to  the 
other,  or  always  beginning  a  sentence  on  a  high 
tone  and  descending  as  the  breath  gives  out. 

The  best  rule  for  proper  inflection  is  to  aim  to 
express  the  sense  and  sentiment  of  what  is  uttered, 
and  to  produce  those  emotions  the  subject  de- 
mands. 


UTTERANCE.  1 83 


As  a  rule,  the  important  word  or  part  of  a  sen- 
tence, and  positive  assertions,  should  have  the 
downvv^ard  inflection,  and  the  less  important  the 
upward  inflection.  In  asserting  a  fact,  even  in  a 
question  {e.g.,  Rom.  viii :  35),  the  downward  inflec- 
tion should  be  used. 

It  is  well  to  remember  that  inflection  is  the  gesture 
of  the  voice,  and  should  always  be  graceful  and 
appropriate. 

UTTERANCE. 

Utterance  is  the  putting  forth  of  the  voice  to 
impart  instruction  or  excite  emotions  by  means  of 
language.  An  uncertain,  indistinct,  or  otherwise 
improper  utterance,  is  not  only  a  serious  fault  but 
a  fatal  defect  in  a  public  speaker. 

Paul's  admonition  against  speaking  in  unknown 
tongues,  may  also  be  applied  to  utterance :  "  Even 
things  without  life  giving  sound,  whether  pipe  or 
harp,  except  they  give  distinction  in  the  sounds, 
how  shall  it  be  known  what  is  piped  or  harped? 
For  if  the  trumpet  give  an  uncertain  sound,  who 
shall  prepare  himself  to  the  battle  ?  So  likewise 
ye,  except  ye  utter  by  the  tongue  words  easy  to  be 
understood,  how  shall  it  be  known  what  is  spoken  ? 
for  ye  shall  speak  into  the  air.  Therefore  if  I  know 
not  the  meaning  of  the  voice,  I  shall  be  unto  him 


1 84  THE  DELIVERY. 

that  speaketh  a  barbarian,  and    he   that   speaketh 
shall  be  a  barbarian  unto  me."     I.  Cor,  xiv :  7-1 1. 
Attention  is  called  to  the  following  points,  both 
in  public  reading  and  speaking: 

1.  Familiarity  with  language  is  essential. 
We  cannot  properly  pronounce  words  with  the 
nature,  meaning,  and  spelling  of  which  we  are  not 
familiar.  Hence  the  study  of  words,  especially  as 
to  their  derivation  and  use,  is  important.  To  this 
end  we  should  read  much,  especially  the  Bible  and 
the  best  authors,  and  keep  a  standard  dictionary  at 
hand  so  as  to  examine  immediately  the  meaning 
and  pronunciation  of  every  unfamiliar  word. 

To  pronounce  correctly  you  must  be  sure  you 
have  the  right  word,  and  not  say  advice  when  you 
mean  advise — nor  fro  ward  when  you  mean  forward — 
nor  diseased  when  you  mean  deceased,  etc.  We 
have  heard  carved  used  for  craved — reprobation  for 
reputation — impudent  for  impotent — and  other  gross 
blunders,  in  reading  the  Scriptures.  They  arise 
either  from  inexcusable  carelessness,  or  because 
the  difference  in  the  meaning  of  the  words  was  not 
clearly  understood.  A  single  mistake  of  this  sort 
spoils  the  entire  service,  and  exposes  the  perpetrator 
to  judgment  without  mercy. 

2.  Distinctness  in  articulation.  By  this  is 
meant   that    every  syllable,  and  even    every  letter, 


UTTERANCE.  1 8$ 

especially  the  overlooked  consonants  (except  they 
be  silent  letters),  be  given  their  due  force. 

It  is  this  distinctness  of  articulation,  rather  than 
volume  of  voice,  that  makes  any  speaker  to  be 
easily  heard  and  readily  understood.  It  also  aids 
in  overcoming  any  tendency  to  read  or  speak  too 
rapidly,  or  of  "  telescoping  "  or  running  syllables  or 
words  into  each  other,  and  at  the  same  time 
prevents  the  drawling  of  words. 

Distinctness  may  be  acquired  and  cultivated  by 
exercising  the  voice  in  reading  aloud  by  syllables 
instead  of  words,  and  also  by  reading  or  speaking 
in  whispers.  In  all  such  exercises,  use  freely  your 
lips,  tongue,  and  teeth. 

3.  Proper  accent  must  be  observed.  This  has 
been  described  as  the  soul  of  language,  giving  to 
it  both  feeling  and  truth.  Accent  is  stress  of  voice 
or  prominence  put  on  a  syllable.  Every  word  of 
more  than  one  syllable  has  an  accented  syllable, 
and  mispronunciations  generally  occur  through 
placing  the  accent  on  the  wrong  syllable.  Even 
the  meaning  of  words  is  sometimes  dependent  on 
which  syllable  the  accent  falls,  e.g.,  refuse,  invalid, 
incense,  etc.  The  rules  of  accent  often  appear 
arbitrary,  and  it  is  best  to  consult  some  recognized 
authority. 

4.  Emphasis  is  equally  important.     It  is  to  the 


1 86  THE  DELIVERY. 

sentence  or  paragraph  what  accent  is  to  the  word, 
and  determines  which  word  is  to  be  made  prominent. 
It  is  of  value  not  only  because  it  gives  interest  and 
animation  to  what  is  uttered,  but  often  is  necessary 
to  the  proper  understanding  of  what  is  read  or 
spoken,  as  the  entire  meaning  may  depend  on  the 
emphatic  word.     "  Emphasis  is  exposition." 

Emphasis  is  made  by  stress  of  voice,  either  in 
elevating  or  depressing  it ;  or  by  unusual  pause, 
slowness,  or  solemnity  of  expression. 

There  is  a  tendency  in  young  preachers  to  make 
too  many  words  emphatic,  which  destroys  the  pur- 
pose, use,  and  beauty  of  emphasis,  and  turns 
eloquence  into  mere  rant.  Many  sentences,  especially 
in  preliminary  statements,  have  no  emphatic  word; 
whilst  at  other  times  the  stress  of  voice  should  ex- 
tend over  a  number  of  words,  as,  e.g.,  "  Why  will  ye 
die  ? "  "  But  where  are  the  nine?"  etc.;  but  as  a 
general  rule,  emphasis  should  be  given  to  but  one 
word  in  a  sentence.  Where  the  same  word  is  re- 
peated in  a  clause  or  sentence,  the  emphasis  never 
occurs  on  it  twice,  but  is  usually  transferred  to 
another  word.  It  generally  falls  upon  a  noun  or 
verb  as  the  more  important  word, — but  sometimes 
on  the  smaller  words,  like  the  prepositions  in  Rom. 
xi :  36. 

Emphatic  words  are  sometimes  indicated  by  italics, 


UTTERANCE.  1 87 

but  this  is  not  always  the  case  in  the  Bible,  where 
words  not  in  the  original  language  are  indicated  by 
being  printed  in  italics. 

The  best  guide  is  to  study  the  meaning  of  the 
writer  and  find  out  what  he  wishes  to  say,  and  it 
will  decide  where  emphasis  should  be  placed. 

5.  Attention  must  be  given  to  pauses.  A  pause 
in  reading  or  speaking  is  meant  to  indicate  the  limits 
and  relation  of  sentences  and  their  parts,  and  when 
properly  used  is  effective  in  bringing  out  the  sense 
of  what  is  spoken  or  read.  They  also  aid  the 
speaker  by  furnishing  proper  breathing  places  and 
rests  for  the  vocal  organs. 

In  reading  these  pauses  are  indicated  by  certain 
signs,  known  as  the  comma,  semicolon,  colon,  and 
period, — the  length  of  the  pause  being  equal  to  the 
time  in  counting  one,  two,  three,  or  four. 

The  only  rules  for  pauses  in  speaking  are,  let  them 
be  natural  and  not  artificial ; — use  them  for  breathing 
places  and  relief  of  the  voice ; — let  them  aid  you  in 
emphasis  and  giving  effect  to  some  important  truth 
or  appeal ; — and  rarely  prolong  them  to  an  unusual 
extent. 

6.  Great  care  must  be  taken  to  get  rid  of  any 
provincialism  in  pronunciation. 

We  have  already  alluded  to  the  fact  that  those 
born    and    reared    where    the     English    and     other 


THE  DELIVERY. 


languages  are  intermixed,  needed  great  care  to  get 
rid  of  certain  expressions  of  language  to  which  they 
were  accustomed. 

But  greater  care  and  pains  must  be  taken  to  break 
from  incorrect  pronunciation  and  provincial  tones  of 
voice,  as  being  much  more  offensive  in  a  public 
speaker.  If  Demosthenes  practised  declamation 
with  pebbles  in  his  mouth  to  overcome  a  defect  in 
his  speech,  surely  they  who  intend  to  proclaim  the 
gospel  should  use  every  possible  means  to  compel 
lips  and  tongue  to  be  not  only  correct,  but  agreeable 
in  delivery. 

Patience  and  perseverance  in  careful  practice,  be- 
fore a  competent  instructor  or  faithful  friend,  will 
generally  be  rewarded  with  surprising  success. 

7.  Stammering  or  Lisping  in  speech  will  be 
a  serious  hindrance  to  a  successful  ministry,  and 
nothing  should  be  left  undone  to  conquer  such  de- 
fects or  faults  of  utterance. 


CHAPTER   XII. 

POSTURE    AND    GESTURE,    METHODS    OF    DELIVERY. 
GESTURE. 

By  gesture  is  meant  the  use  and  motions  of  the 
body  as  aids  in  expressing  thought  or  arousing 
emotion.  It  includes  the  posture  and  movements 
of  the  speaker,  the  expression  of  his  countenance, 
and  the  use  of  his  arms  and  hands. 

I.  Posture  and  attitude. 

By  this  is  meant  the  way  a  minister  presents  him- 
self before  the  congregation,  and  refers  to  his  whole 
attitude  and  appearance,  which  are  of  no  small 
importance.  The  manner  of  a  well-bred  man  has 
a  certain  confident  diffidence  which  is  particularly 
attractive;  it  is  the  consciousness  of  power  combined 
with  respect  for  the  presence  and  sensibilities  of 
others.  Of  all  men  a  clergyman  should  manifest 
good  manners.  His  whole  bearing  should  win  the 
esteem  of  those  to  whom  he  ministers. 

While  not  prescribing  rules  in  this  matter,  we  give 
the  following  suggestions: 

Let  the  body  be  upright,  whether  in  the  stall,  at 
the  lectern,  or  in  the  pulpit.     A  loose,  lounging, 

189 


190  THE  DELIVERY. 

lazy  attitude  is  undignified,  and  looks  irreverent. 
The  body  should  rest  easily  on  both  feet,  and  not 
have  one  twisted  about  the  other.  It  is  ungraceful 
to  place  the  hands  on  the  corners  of  the  desk,  and 
appear  to  be  propped  up  by  the  arms.  An  appear- 
ance of  self-conscious  importance,  or  a  haughty  and 
defiant  attitude  on  the  one  hand ;  or  a  stooping, 
cringing  one  on  the  other,  must  alike  be  avoided. 
Also  the  habit  of  resting  an  elbow  on  the  Bible, 
or  leaning  the  body  over  the  pulpit,  needs  only  to 
be  mentioned  to  be  condemned.  The  body  should 
maintain  its  erect  position  during  the  entire  sermon, 
yet  be  flexible  and  move  easily  in  facing  all  parts  of 
the  audience.  All  contortions  of  the  body  and  rest- 
less moving  to  and  fro  should  be  avoided,  not  only 
because  undignified  and  ungraceful,  but  as  indicating 
a  lack  either  of  thought  or  of  ready  utterance. 

2.  The  expression  of  the  countenance. 

The  human  face  is  the  index  of  the  soul,  reveal- 
ing and  illustrating  the  thoughts  and  emotions 
within.  It  is  of  great  aid  to  the  preacher  in  expres- 
sing his  thoughts,  and  to  the  hearers  in  understand- 
ing them.  It  reveals  often  more  than  the  speaker 
wishes  to  disclose,  and  before  he  is  aware,  betrays 
the  emotions  he  prefers  to  hide.  It  is  a  hard 
member  to  control,  but  the  true  orator  seeks  to 
make  it  his  servant  instead  of  his  betrayer.      Not 


THE   COUNTENANCE.  I9I 

that  the  countenance  is  to  assume  what  the  heart 
does  not  feel,  but  its  natural  expressions  can  be  so 
controlled  as  to  make  it  an  aid  and  never  a  hinderance 
to  effective  speech.  There  was  a  time,  for  example, 
when  it  was  considered  a  mark  of  effective  oratory 
for  the  preacher  to  shed  tears  at  every  pathetic 
passage  in  his  sermon.  A  tear  starting  in  the  eye 
detracts  nothing  from  the  eloquence  of  speech,  but 
it  must  rarely  be  allowed  to  come  outside  the  gates. 
If  you  will  notice  how  weeping  distorts  the  face 
and  cracks  the  voice,  you  will  need  no  argument  to 
convince  you  it  is  the  foe,  and  not  the  ally,  of  elo- 
quence. It  is  a  mark  of  weakness  to  be  suppressed 
and  never  encouraged. 

So,  too,  no  matter  what  feelings  of  righteous 
wrath  and  indignation  may  at  times  be  stirred  with- 
in, the  preacher's  countenance  must  show  it  as 
under  control,  and  never  as  having  the  mastery 
over  him. 

Two  features  of  the  face  are  of  special  value  in 
preaching : 

a.  The  eye.  The  eye  is  the  window  of  the 
body,  through  which  the  soul  looks  out  and  others 
look  in.  It  is  also  an  instrument  of  great  power. 
It  is  said  an  earnest,  steady,  and  fearless  gaze  will 
cower  the  fiercest  beast;  and  we  know  it  was  the 
look  of  the  Saviour's  eye  that  made   Peter  go  out 


192  THE  DELIVERY. 

and  weep  bitterly.  It  is  susceptible  of  varied 
expression,  and  its  power  to  plead  and  persuade 
is  well  known. 

The  habit  of  keeping  the  eyes  partly  or  wholly 
closed  when  speaking,  is  a  serious  fault.  So  too, 
a  lifeless  or  vacant  look  of  the  eye  detracts  from 
eloquence.  It  indicates  the  speaker  is  indifferent  to 
what  he  is  doing,  or  is  thinking  about  something 
else.  It  is  an  evil  to  be  watched  for  and  guarded 
against  especially  when  preaching  a  sermon  commit- 
ted to  memory. 

It  is  a  rare  gift  to  be  able  to  look  directly  into 
the  eyes  of  the  hearers  without  becoming  confused. 
Where  this  cannot  be  done,  it  is  safer  to  look  at  the 
congregation  generally,  and  not  at  individuals. 
Care  must  be  taken,  however,  not  to  look  in 
vacancy,  or  over  the  heads  of  the  congregation. 
We  should  look  at  their  faces  to  catch  their  re- 
sponsive look  in  return,  as  there  must  be  "  a  pull 
from  without,  as  well  as  a  push  from  within,"  in 
effective  oratory. 

b.  The  lip.  Next  to  the  eye,  the  lip  is  the 
most  expressive  feature  of  the  countenance,  and  by 
its  lines  and  motions  can  aid  in  expressing  and  con- 
veying feelings  and  thoughts.  A  loose,  flabby  lip 
not  only  prevents  distinct  articulation,  but  indicates 
want  of  information  and  lack  in  decision  of  char- 


GESTURE.  193 

acter;  whereas  a  firm  lip  reveals  scholarly  habits 
and  strong  convictions. 

The  lip  of  the  speaker  should  not  be  hidden 
under  an  overhanging  beard, — but  its  lines,  move- 
ments, and  varied  expressions  be  distinctly  seen 
by  the  audience.  It  not  only  facilitates  deaf  per- 
sons in  understanding  the  preacher,  but  aids  the 
voice  in  expressing  and  conveying  the  feelings  of 
the  soul.  Whilst  its  movements  must  be  natural 
and  sincere,  they  can  be  cultivated  and  improved 
by  proper  attention  and  effort. 

3.  The  use  of  the  arms  and  hands.  This 
is  sometimes  called  action  in  oratory.  Cicero  ad- 
vised "  a  bold  and  manly  action  of  body,"  and 
Demosthenes  styled   it   the  chief  thing  in  oratory^ 

To  allow  the  hands  and  arms  to  hang  idly  by 
the  side  during  the  delivery  of  a  discourse  is  un- 
natural, and  leaves  the  impression  the  speaker  feels 
no  interest  in  what  he  is  saying.  The  whole  body 
should  manifest  the  emotions  and  enthusiasm  of 
the  soul,  and  this  must  be  done  chiefly  by  the 
arms  and  hands.  By  these  utterance  can  be 
assisted,  truths  illustrated,  and  emotions  aroused 
and  expressed.  To  neglect  gestures  or  to  be 
awkward  in  their  use,  is  to  lack  an  element  of 
great    power    in    the    delivery    of    sermons. 

Too  much  gesticulation,  like  too  rapid  utterance, 

13 


194  THE  DELIVERY. 

is  a  serious  fault  in  a  public  speaker.  To  keep  the 
arms  always  in  motion  and  flying  at  random  indi- 
cates a  bewildered  mind  rather  than  an  earnest  soul. 

It  is  very  difficult  to  lay  down  definite  rules  in 
the  use  of  the  arms  and  hands,  because  different 
men,  with  different  temperaments  and  tendencies, 
will  require  different  rules.  Not  only  must  ■  some 
restrain  what  others  should  cultivate,  but  what 
would  be  proper  and  forcible  in  one  may  be 
ridiculous  in  another. 

We  venture,  however,  some  suggestions  : 

{a)   Gestures  should  be  from  the   shoulder  and 
not  from  the   elbow.     This  prevents  awkward,   stiff, 
and  disagreeable  motions. 

{b)  Their  motions  should  be  outward,  i.e.,  from 
and  not  toward  the  body.  The  shoulders  should 
not  be  thrown  forward,  but  remain  in  position, 
while    the    arms    act    freely. 

{c)  Gestures  should  rarely  be  made  upward  when 
the  face  is  toward  the  manuscript  in  reading  a  dis- 
course, but  generally  should  be  in  the  same  line  as 
the  look  of  the  eye. 

i^d)  Gestures  should  usually  be  made  with  the 
right  arm  or  both  arms,  and  rarely  with  the  left 
arm  only.  Where  both  arms  are  used  they  should 
not  be  in  parallel  lines,  except  in  the  downward 
motions  or  in  pronouncing  the  Benediction, 


GESTURE.  195 


{c)  The  fingers  should  not  be  outspread,  nor 
should  they  "  make  a  fist "  when  the  hand  is  closed. 
In  pointing  it  is  better  to  use  the  whole  hand  than 
the  index-finger  only.  The  hands  should  not 
vehemently  strike  each  other  nor  any  part  of  the 
body,  the  Bible,  or  the  pulpit.  Gestures  of  approba- 
tion, affirmation,  and  acceptance  should  be  with  the 
palm  of  the  hand  up ;  and  those  of  negation,  rejec- 
tion, or  distress,  with  the  palm  down. 

(/)  Gestures  should  be  graceful.  To  this  end 
the  curved  lines  of  the  arm  are  preferable  to  the 
straight,  except  when  speaking  under  strong  emo- 
tion. 

{g)  Gestures  should  correspond  to  the  senti- 
ment or  emotion  expressed.  Not  that  we  should 
attempt  to  imitate  in  gesture  what  we  are  describing, 
unless  it  be  only  suggestive;  but  there  should  always 
be  fitness  and  meaning  in  our  motions.  Deep  feeling 
and  strong  assertions  require  strong  and  determined 
(but  never  wild  nor  violent)  gestures,  while  gentler 
ones  befit  such  parts  as  are  mild  or  pathetic, 

iji)  Gestures  should  be  varied.  There  is  as  much 
beauty  and  force  in  variety  of  gestures  as  in  the 
tones  of  the  voice,  and  sameness  should  be  avoided 
in  both.  We  should  not  always  point  upward  when 
speaking  of  God  or  heaven,  nor  downward  whenever 
we  mention  the  grave.     If  we  get  a  liking  for  any 


196  THE  DELIVERY. 

particular  gesture  or  attitude,  we  must  guard  against 
using  it  too  often. 

(z)  Gestures  must  be  natural,  not  artificial.  Do 
not  "  make  gestures,"  but  let  them  come  naturally  as 
the  subject  prompts.  Do  not  begin  gesticulation  too 
soon  in  the  sermon ;  not  until  you  have  entered 
earnestly  into  its  presentation.  Never  think  about 
where  they  should  come,  but  let  them  come  of  their 
own  accord. 

METHODS    OF   DELIVERY. 

Three  methods  are  employed  in  the  delivery  of 
sermons : 

I.  Preaching  from  the  manuscript,  commonly 
known  as  reading  the  sermon. 

It  has  certain  advantages,  chief  of  which  are  the 
calm  confidence  the  preacher  feels  when  all  he  wishes 
to  say  is  written  out  and  placed  before  him,  and  the 
time  and  labor  saved  by  not  memorizing  the  manu- 
script. 

The  objections  to  it  are  many.  It  has  no  Script- 
ural authority  or  example,  for  no  one  can  imagine 
our  Lord  in  his  Sermon  on  the  Mount ;  or  Paul  on 
Mars'  Hill,  or  before  Felix,  Festus,  or  Agrippa ;  or 
John  the  Baptist  when  preaching  in  the  wilderness 
of  Judea,  reading  their  sermons.  No  other  class 
of  pubHc  speakers  would  attempt  it,  as  the  habit  is 


READING   SERMONS.  1 97 

unknown  in  other  fields  of  oratory.  It  is  unpopular 
with  the  great  majority  of  hearers,  it  cripples  the 
preacher's  oratory,  and  prevents  the  introduction  of 
arguments  or  illustrations  which  the  occasion  often 
suggests. 

The  custom  may  have  originated  in  the  Middle 
Ages,  when  ministers  read  sermons  from  a  Homila- 
rium  instead  of  preaching  those  of  their  own  com- 
position. It  was  brought  into  this  country  from 
England,  the  only  country  in  Europe  where  the  cus- 
tom is  allowed.  Even  there  it  had  become  so  objec- 
tionable as  early  as  1674,  that  Charles  II.  gave 
orders  "  that  the  said  practice,  which  took  beginning 
with  the  disorders  of  the  late  times,  be  wholly  laid 
aside,  and  that  the  aforesaid  preachers  deliver  their 
sermons,  both  in  Latin  and  English,  by  memory  or 
without  book,  as  being  a  way  of  preaching  which 
his  Majesty  judgeth  most  agreeable  to  the  use  of  all 
foreign  churches,  and  the  nature  and  intendment  of 
that  holy  exercise."  He  also  required  "  that  the 
names  of  all  such  ecclesiastical  persons  as  shall  con- 
tinue the  present  supine  and  slothful  way  of  preach- 
ing be,  from  time  to  time,  signified  to  me." 

2.  Preaching  without  manuscript,  but  with  the 
entire  sermon  committed  to  memory. 

The  argument  in  favor  of  this  method  is  that 
it  combines  the  advantages    of  having  a  carefully 


198  THE  DELIVERY. 

written  sermon,  yet  delivered  with  the  freedom  of 
extempore  speech.  Most  of  the  eminent  preachers 
of  our  church  in  the  mother-country,  as  well  as 
some  in  England  and  Scotland,  adopted  this  method. 
They  were  seldom  required  to  preach  more  than 
one  sermon  each  week,  and  therefore  had  the  time 
required  to  memorize. 

The  objection  to  it  is,  it  becomes  simply  a  recita- 
tion rather  than  preaching,  in  which  the  mind  is 
chiefly  occupied  with  recalling  words  instead  of 
urging  truth  and  duty.  It  has  a  stiffness  about  it 
which  makes  the  speaker  awkward  or  unnatural. 
The  mind  is  occupied  in  uncoiling  the  roll  of 
memory  rather  than  presenting  the  truth  directly 
to  the  congregation.  The  preacher  really  is  reading 
his  sermon,  although  the  manuscript  is  not  before 
him,  and  he  is  under  more  constraint  than  if  it  were. 
The  act  of  recalling  what  was  written  and  the 
constant  dread  of  a  treacherous  memory,  prevent 
that  freedom  of  manner  essential  to  all  true  elo- 
quence. 

When  a  preacher  has  plenty  of  time  to  memorize 
what  he  has  written,  these  difficulties  may  be  largely 
overcome ;  but  to  attempt  it  constantly  as  the  only 
method,  would  consume  too  much  time  and  mental 
strength  to  be  justified. 

3.  Preaching    unwritten    sermons.      This   is 


EXTEMPORANEOUS    PREACHING.  I99 

sometimes  called  "  preaching  without  notes,"  and 
by  others  extemporaneous  preaching.  This  method 
consists  in  preparing  the  plan  or  skeleton  of  the 
sermon,  in  which  not  only  its  divisions,  but  also  its 
proofs  and  illustrations  are  noted,  yet  leaving  the 
language  to  be  chosen  at  the  time  of  delivery.  It 
cannot  always  be  called  "  preaching  without  notes," 
as  the  preacher  may  have  the  skeleton  before  him 
as  an  aid  to  memory.  Nor  is  it  strictly  "  extempo- 
raneous preaching,"  as  nothing  short  of  some  great 
emergency  will  justify  preaching  without  previous 
study  and  preparation.  It  is  extempore  only  in 
language. 

The  objections  to  this  method  are : 

{a)  The  dread  of  failure  in  properly  expressing 
what  the  preacher  wishes  to  say. 

{b^  The  danger  of  repeating  what  has  been  said, 
and  of  becoming  diffuse  and  wearisome  in  multiply- 
ing words, 

{c)  The  temptation  to  preach  with  insufficient 
preparation.  Some  men  think  because  they  have 
made  a  good  division  of  their  text  or  topic,  they  are 
ready  to  preach  without  further  elaboration  or  study. 

(^)  The  difficulty  of  reproducing  the  sermon, 
if  desired.  If  some  time  has  elapsed  since  its  first 
delivery,  it  often  requires  more  time  and  effort  to 
recall  it  than  to  prepare  another. 


200  THE  DELIVERY. 


The  advantages  of  this  method,  when  it  is  well 
done,  are  very  great. 

{a)  It  is  the  true  and  natural  idea  of  preaching, 
and  is  so  recognized  by  nearly  all  congregations. 

{b)  It  gives  the  preacher  more  time  for  study  and 
research  in  his  preparation.  The  mere  act  of 
writing  will  occupy  several  days  each  week, — and 
this  additional  time  can  be  given  to  further  investi- 
gation and  study  of  the  subject.  No  one  should 
adopt  this  method  with  the  idea  of  saving  himself 
work  in  the  preparation  of  sermons,  but  to  have 
more  time  for  such  work. 

{c)  It  allows  the  introduction  of  new  thoughts 
and  illustrations,  as  often  the  highest  flights  of 
eloquence  come  in  the  enthusiasm  of  preaching,  or 
from  the  inspiration  of  an  interested  audience. 

(^)  Its  continued  practice  is  a  mental  discipline, 
and  begets  facility  of  expression  which  every 
preacher  should  have.  Emergencies  will  arise  when 
he  is  compelled  to  preach  or  speak  with  little  prep- 
aration, and  he  can  readily  do  so  if  accustomed 
to  this  method. 

RULES    CONCERNING    THESE    METHODS. 

I.  Every  beginner  should  try  repeatedly  each  of 
these  methods  of  delivery,  and  then  determine  by  ex- 
perience which  is  best  suited  to  his  comfort  and  success. 


METHODS   OF  PREACHING.  201 

2.  Extemporaneous  preaching  should  not  be  ex- 
clusively practised  until  the  preacher,  by  written 
sermons,  has  gained  a  good  command  and  style 
of  language,  and  can  be  calm  and  collected  in 
presence  of  a  congregation. 

3.  Whichever  method  you  employ,  preach.  If 
you  use  a  full  manuscript,  do  not  be  its  slave  but 
its  master.  Be  sufficiently  familiar  with  it  not  to 
be  closely  confined  to  it.  Let  your  eye  pass  fre- 
quently from  the  manuscript  to  the  people  before 
you,  so  they  may  realize  you  are  addressing  them, 
and  not  merely  reading  something  to  them.  This 
will  give  animation  and  force,  of  which  no  sermon 
ought  to  be  deprived. 

If  you  use  the  extemporaneous  method,  keep 
your  brain,  your  heart,  and  your  vocabulary  full. 
Be  on  your  guard  against  fluent  emptiness.  Do  not 
rant,  nor  "  give  merely  a  talk,"  nor  tell  stories,  nor 
repeat  verses  of  hymns,  but  stick  to  your  text  and 
have  something  to  say  about  it  worth  hearing  ;  and 
say  it  in  such  manner  that  the  people  will  realize 
they  are  listening  to  a  sermon.  Not  only  let  there 
be  dignity  in  your  delivery,  but  entire  avoidance 
of  the  tones  and  manners  of  the  stage,  which  ex- 
temporaneous preachers  sometimes  imitate. 

4.  Each  method  has  its  own  manner  of  delivery. 
If  you   preach    without   notes,    do    not  keep  your 


202  THE  DELIVERY. 

eyes  on  the  Bible  as  if  reading ;  and  if  you  read,  do 
not  attempt  the  same  freedom  of  manner  as  in 
extemporaneous  discourse.  It  is  rather  a  ludicrous 
sight  to  see  a  public  speaker  swaying  his  hands 
over  his  head,  or  projecting  his  arms  at  right 
angles  to  his  body,  while  his  face  and  eyes  are 
turned  downward  toward  the  manuscript  before 
him. 

5.  When  preaching  from  a  skeleton  or  simple 
outline  of  thought,  memorize  it,  whether  you  have 
it  before  you  or  not.  This  can  be  done  in  a  half- 
hour,  and  gains  that  unity  which  ought  to  iiiark 
the  delivery  as  well  as  the  composition  of  the 
sermon.  It  avoids  that  disjointed  utterance  which 
mars  the  delivery  of  those  who  must  stop  and 
look  for  the  next  point  of  the  sermon,  after  one 
has   been   finished,  before   they   can   proceed. 

6.  Under  any  method,  let  your  manner  of 
delivery  be  pleasing  and  attractive,  so  as  to  win 
the  hearts  of  all  before  you ;  keep  your  voice 
and  movements  under  control ;  avoid  all  pulpit 
tones  and  mannerisms ;  and  aim  at  the  highest 
excellence  in  this  important  department  of  your 
preaching. 

7.  We  quote  three  rules  in  delivery  which 
deserve   to   be   memorized   by   every  preacher: 

The  first  is  attributed  to  Luther: 


RULES  IN  DELIVERY.  203 

"Tritt  frisch  auf;  Thu's  Maul  auf;  Hoer  bald 
auf."  Which  may  be  translated,  Get  up  freshly; 
Speak    out   freely;    Conclude   quickly. 

The   second   is   from   an   unknown    source : 

"  Begin    low :    proceed    slow ; 
^  Aim  higher  :    take   fire  ; 

When   most    imprest,  be    self-possest." 

The  third  is  Cicero's  famous  rule  that  the 
manner  of  speech  should  correspond  with  the 
matter :  "Parva  submisse,  modica  temperate,  magna 
granditer   dicere." 


CHAPTER    XIII. 

CONCLUDING    NOTES    AND     PRINCIPLES. 

In  closing  this  volume,  we  add  some  general 
principles  and  suggestions  on  preaching,  which 
should   be    kept    in    mind. 

1.  The  design  and  purpose  of  preaching  is  the 
proclamation  of  the  Gospel,  and  not  merely  the 
moral  improvement  of  men.  Whatever  other  ends 
it  may  accomplish,  if  a  sermon  fails  either  in  the 
conversion  of  sinners  to  Christ,  or  the  edification 
and  establishment  of  believers  in  Him  in  their  faith 
and  life,  it  fails  in  that  for  which  preaching  was 
intended  and  appointed,  and  in  which  Christianity 
differs    from    all    other   world-religions. 

2.  At  the  same  time  the  Gospel  is  the  power 
of  God  unto  salvation  not  only  in  the  world  to 
come,  but  in  present  deliverance  from  the  power 
of  sin  and  the  devil.  If,  therefore,  preaching  fails 
in  making  men  better  and  more  holy  in  their 
walk  and  conversation,  it  manifests  a  weakness  or 
some  hinderance  which  needs  immediate  attention 
and    correction, 

3.  If,  however,  we   fail,  after  our  best  efforts,  to 

204 


CONCLUDING  NOTES  AND    PRINCIPLES.     20$ 


attract  large  congregations,  let  us  remember  the 
Master  who  sent  us  to  preach  will  judge  us,  not 
by  our  success,  but  by  our  fidelity.  And  let  us 
also  keep  in  mind  that  a  sermon  may  be  great 
in  qualities  which  are  often  lightly  esteemed ;  that 
the  highest  test  of  a  sermon  is  not  its  intel- 
lectuality, but  spiritual  power;  not  the  excellence 
of  its  language  or  construction,  but  its  effect  and 
results ;  not  in  the  number  of  people  drawn  to 
listen  to  it,  but  in  the  evangelical  change  it 
produces    in    them. 

4.  Every  sermon  should  contain  the  three  elements 
of  instruction,  illustration,  and  application,  i.  e.,  it 
should  have  head,  heart,  and  hands.  It  will  then 
meet  Cicero's  threefold  aim  in  public  address, 
"  docere,  delectare,  flectere." 

The  usual  division  of  sermons  into  doctrinal  and 
practical  is  not  wise.  Doctrinal  sermons  ought  to 
be  practical, — and  practical  sermons  should  have 
doctrine  as  their  basis.  The  Gospel  should  reveal 
the  excellence  of  the  law,  and  the  law  the  absolute 
need  of  the  Gospel. 

5.  A  sermon  should  be  intensive  rather  than 
extensive.  To  this  end  it  should  get  at  the  heart 
of  the  text.  Many  sermons  go  round  about  the 
text  or  dwell  on  its  insignificant  points,  but  miss 
its  central  and  main  thought  or  purpose.     Analysis 


206     CONCLUDING  NOTES  AND  PRINCIPLES. 

should  often  be  employed,  not  so  much  to  show 
how  many  things  are  in  the  text,  as  to  clear  away 
unimportant  matter,  and  thus  bring  its  main  points 
more  prominently  into  view.  It  is  a  good  rule  to 
find  out  which  is  the  emphatic  word  in  a  text  and 
fasten  the  sermon  to  it.  Yet  frequently  the  heart 
of  the  text  is  not  expressed  by  any  of  its  words, 
but  consists  in  its  general  truth  or  thought. 

6.  Preaching  should  be  positive  rather  than  neg- 
ative. The  language  of  the  law  is  "  thou  shalt 
not";  but  in  the  Gospel  it  is  "thou  shalt."  While 
truth  is  often  made  clear  by  contrast  with  the 
opposite  error,  we  should  speak  more  about  the 
truth  than  about  the  error,  and  give  less  attention 
to  the  enemy  and  more  to  our  own  cause.  While 
not  neghgent  to  warn  of  danger,  take  more  pains 
and  time  to  show  the  right  way.  Give  the  devil 
his  due,  but  have  more  to  say  about  the  Lord 
Jesus  Christ. 

7.  Do  not  waste  time  nor  exhaust  patience  in 
proving  what  all  admit.  In  typical  or  figurative 
sermons  do  not  scatter  the  mind  with  trifling, 
unimportant,  or  merely  curious  resemblances  or 
comparisons,  but  consider  only  such  as  help  the 
understanding,  illustrate  the  truth,  or  convey  prac- 
tical and  useful  lessons. 

8.  Keep  up  your  line  fences.     Let  your  divisions 


CONCLUDING  NOTES  AND   PRINCIPLES.     20/ 

really  divide,  and  the  different  parts  of  the  sermon 
be  really  separate.  The  old  rule  is  worth  remem- 
bering : 

"  Introductio  ne  sit  abstracta; 
Propositio  ne  sit  obscura; 
Divisio  ne  sit  confusa ; 
Conclusio  ne  sit  diffusa." 

9,  Analysis  and  synthesis  belong  not  only  to  the 
mode  of  division,  but  go  together  and  follow  each 
other  in  the  entire  making  of  the  sermon,  and  their 
power  should  be  cultivated  by  every  preacher.  Lord 
Macaulay  describes  the  strength  of  Aristotle  that  he 
was  without  a  rival  in  analysis  and  combination. 
"  No  philosopher  ever  possessed,  in  an  equal  degree, 
the  talent  either  of  separating  established  systems 
into  their  primary  elements,  or  of  connecting  de- 
tached phenomena  in  harmonious  systems.  He  was 
the  great  fashioner  of  the  intellectual  chaos :  he 
changed  its  darkness  into  light,  and  its  discord  into 
order." 

By  analysis  and  synthesis  is  meant  the  separating 
and  combining  powers  of  the  mind,  two  powers 
which  are  indispensable  in  the  man  who  wishes  to 
instruct  and  influence  others. 

10.  Do  not  beat  out  the  gold  too  thin.  Sermons 
are  often  greater  in  what  they  suggest  than  in  what 
they  say.     Great  truths  cannot  be  fully  presented, 


208     CONCLUDING  NOTES  AND  PRINCIPLES. 

and  sublime  facts  cannot  be  wholly  described.  Some- 
thing should  be  left  either  to  the  imagination  or  to 
the  inner  sense  of  the  hearer,  and  it  will  be  more 
impressive  than  if  we  attempt  to  show  its  boundary- 
limits. 

11.  Every  sermon  should  have  a  climax.  It 
should  "go  from  strength  to  strength,"  and  there 
should  be  one  point  where  the  argument  culminates, 
and  the  eloquence  comes  to  a  focus.  It  will  give 
unity  to  the  composition,  clearness  to  the  theme,  in- 
tensity to  the  speaker  and  hearer,  and  a  lasting 
impression  when  the  service  is  over.  To  this  end 
the  sermon  should  not  be  much  prolonged  after  the 
climax  has  been  reached. 

12.  While  the  personality  of  the  preacher  should 
appear  in  all  his  sermons,  personalities  should  appear 
in  none. 

By  this  we  mean  no  preacher  should  spoil  his  ser- 
mons by  bringing  into  them  personal  grievances  or 
indulging  in  pulpit  scoldings.  It  is  not  only  unbe- 
coming, but  injurious.  It  injures  the  Gospel  you 
ought  to  preach,  and  puts  yourself  at  a  great  disad- 
vantage. The  extent  of  your  trouble  is  the  impor- 
tance you  attach  to  it  yourself  Never  show  you  are 
hurt  when  you  are  hit,  for  men  will  soon  stop  hitting 
those  they  cannot  hurt. 

Here  also  we  may  state  sermons  should  not  be 


CONCLUDING  NOTES  AND  PRINCIPLES.     209 

preached  at  congregations,  but  to  them.  The  pastor 
should  be  the  counsellor,  not  the  critic,  of  his  people. 
As  such  he  may  reprove  and  rebuke  with  all  author- 
ity, but  it  should  be  in  that  tone  and  manner  which 
will  not  separate  him  from  those  whom  he  admonishes. 

13.  That  preaching  may  be  successful,  the  preacher 
must  know  and  understand  the  people  to  whom  he 
preaches.  The  more  he  knows  of  their  history, 
situation,  temptations,  and  sorrows  ;  and  likewise  of 
their  characters,  prejudices,  sentiments,  and  peculiar- 
ities, the  better  will  he  know  how  to  attract,  con- 
vince, and  persuade  them  to  accept  and  obey  the 
word  preached.  Hence  ordinarily  a  faithful  pastor 
preaches  the  best  when  before  his  own  people.  Con- 
gregations differ,  and  therefore  sermons  which  are 
effectual  at  some  places,  altogether  fail  at  others. 

14.  Sermons  may  be  repeated,  provided  the  proc- 
ess of  preparation  is  gone  over  again  in  the  mind  of 
the  preacher.  We  may  apply  Dr.  O.  W.  Holmes' 
remark  to  sermons :  "  They  are  not  like  postage- 
stamps,  to  be  used  only  once."  Some  sermons  are 
growths,  rather  than  ripe  fruits.  They  grow  on  the 
mind  of  the  preacher  with  a  new  development  each 
time  they  are  repeated.  This  gives  them  a  new 
interest,  the  same  as  a  new  sermon,  and  they  may  be 
preached  a  second  time  to  the  edification  of  the  same 
congregation. 

14 


2IO     CONCLUDING  NOTES  AND  PRINCIPLES. 

But  the  frequent  repetition  of  sermons  should 
be  avoided.  It  becomes  simply  a  repetition  or  a 
recitation,  and  not  a  preaching  of  the  living  Word. 
The  fire  has  gone  out,  and  cannot  be  rekindled  un- 
less the  whole  process  be  gone  over  with  which  it 
was  first  started.  And  that  is  often  more  difficult 
than  the  preparation  of  an  entirely  new  sermon. 

For  a  minister  to  preach  over  sermons  as  they  were 
prepared  ten  or  more  years  before,  is  a  confession  that 
he  has  not  grown  in  homiletical  skill  nor  in  the  ac- 
cumulation of  material,  within  that  time.  The  cus- 
tom, therefore,  except  in  special  cases,  is  as  unwise 
for  the  preacher  as  it  is  unjust  to  the  congregation. 

15.  While  we  dispense  the  Gospel  by  our  sermons, 
our  sermons  should  be  indispensable.  That  is,  our 
sermons  should  be  so  instructive  and  impressive  that 
our  congregations  should  think  they  could  not  do 
without  them.  This  may  seem  too  high  an  ideal, 
but  it  is  worthy  of  our  aim.  And  that  which  will 
make  them  indispensable,  is  to  give  men  what  they 
feel  they  need.  Underneath  in  the  human  heart  there 
is  a  desire  to  know  the  truth,  and  to  have  the  ques- 
tions of  life  answered  which  are  continually  rising. 
We  may  not  be  able  to  tell  anything  new,  but  the  old 
truth,  the  truth  many  are  perfectly  familiar  with,  they 
will  be  glad  to  hear,  if  it  be  told  in  a  fresh  and  inter- 
esting way.     A  bright,  clear,  and  attractive  speaker 


CONCLUDING   NOTES  AND   PRINCIPLES.     211 

will  always  have  an  audience,  especially  if  in  him 
people  perceive  a  loving  heart  and  noble  character. 
A  man  who  is  no  great  thinker  or  great  scholar,  may 
yet  present  the  ever  new  things  of  the  Gospel  so 
that  even  the  most  intelligent  will  be  glad  to  hear 
his  preaching,  and  will  feel  they  miss  something 
whenever  they  are  absent.  To  gain  this,  sermons 
must  be  full,  not  of  chaff,  but  of  wheat.  Men  will 
gather  where  they  believe  they  get  what  they  need 
and  what  they  cannot  do  without. 

1 6.  Preachers  must  not  be  afraid  of  unpopular 
truths.  We  are  to  do  the  preaching  God  bids  us, 
and  not  that  which  men  prefer.  We  are  the 
servants  of  God,  not  men ;  and  must  seek  to  please 
Him,  not  them.  We  must  not  shun  to  declare 
the  whole  counsel  of  God,  "  whether  men  will  hear 
or  whether  they  will  forbear."  No  doctrine  must 
be  omitted  or  slighted  because  unpopular  in  the 
age  or  community  where  we  reside.  If  Ananias 
fell  because  he  kept  back  part  of  the  price  of 
land,  what  will  be  the  judgment  on  those  who 
keep  back  part  of  the  price  of  our  great  redemp- 
tion ? 

17.  The  order  given  in  Ezekiel  xxxvii.  reveals 
the  essential  elements  and  proper  order  in  the 
construction  of  a  sermon :  first  there  must  be  the 
sermon-skeleton,  "  the   bones    came    together,  bone 


212     CONCLUDING  NOTES  AND  PRINCIPLES. 

to  his  bone ";  then  come  the  sinews,  flesh,  and 
skin,  in  its  elaboration,  development,  and  com- 
position ;  but  also  over  all  must  fall  the  baptism 
of  the  Spirit,  the  breath  of  heaven,  to  make  it 
a  living  power, — and  the  ideal   sermon  is   complete. 


HOMILETICAL    RULES    FROM    AUGUSTINE. 

1.  Preaching  must  be  founded  on  and  adhere  to 
the  Word  of  God. 

2.  Truth  is  more  important  than  oratory.     Pay 
more  attention  to  sapientia  than  to  eloquentia. 

3.  Sin  and  grace,  the  fall  and  redemption,  are  the 
great  themes  of  sermons, 

4.  Make    the    truth    plain,    then    pleasing,   then 
moving. 

5.  The  preacher  must  possess  spiritual  insight  to 
discern  and  apply  the  truth. 

6.  The  heart  makes  the  theologian. 

7.  The  preacher  must  be  the  master,  not  the  ser- 
vant, of  his  words. 

8.  As  soon  as  the  preacher  ascertains  he  is  un- 
derstood, he  should  pass  to  another  topic. 

9.  The  life  of  the  preacher  is  the  hidden  power 
of  the  sermon. 

10.  The  preacher  should  avoid  faults  of  conduct 
more  than  faults  of  oratory. 


INDEX. 


FAGB 

Accent 185 

Accommodation  of  texts 3 1 

Accuracy I42 

Advantages  of  peri  copes 37 

"  texts 28 

"  themes 48 

Advent  texts 40 

Alliteration  156 

Analytical  division 80 

Analysis  and  synthesis 207 

Anecdotes 162 

Anglo-Saxon  words 144 

Antithesis 157 

Apocrypha  texts  36 

Appeal 128 

Application 127 

Apologies 120 

Arms  and  hands 193 

Art  in  preaching 12 

Articulation 184 

Assimilation 62 

Attitude 189 

Augustine's  rules 212 

Bible,  use  of. 55,  162 

Biographical  discourses no 

Care  of  the  voice 179 

Choice  of  subjects 18 

Church-year,  influence  of.....  18 

"            texts 40 

Cicero's  rules 203,  205 

Climax  in  sermons 208 

Commentaries,  use  of 58 

Complex  texts 86 

Composition  of  sermons 134 

Conclusion  of  sermons 124 

Controversial  sermons 21 

Countenance,  the I90 

Cultivation  of  sty le 139 


pAca 

Decorum  in  the  pulpit 189 

Deep  breathing 181 

Definition  of  homiletics II 

Delivery 175,  196 

Derivation  of  terms 13 

Description,  power  of Ill 

Disposition  or  Division 64 

Distinctness 184 

Divisions,  rules  for 67 

Divine  and  human  elements.  12 

Easter  texts 44 

Elegance  in  style 154 

Energy  in  style 150 

Elocution 175 

Emphasis 186 

Epiphany  texts 42 

Examples  of  division 9 

Exhortation I28 

Expository  method 108 

Extempore  preaching 199-201 

Eye,  the  preacher's 191 

Ezekiel's  order 211 

Familiar  texts 45 

Familiarity  with  language....  184 

Feeling,  value  of  deep 150 

Fictitious  experiences 163 

Figures  of  speech  158 

Frequent  preaching II,  180 

Gathering  material 55 

General  rules 204 

Gestures 194 

God's  word  in  texts 35 

Gospel  for  the  day 36 

Grammatical  rules I45 

Halieutics 15 

Harsh  language 154 

213 


214 


INDEX. 


PAGE 

Historical  sermons no 

History,  study  of 59 

Homiletics  defined I3 

Homiletical  machinery 65 

Hymns,  quotation  of 132 

Illustrations 160 

Imagination,  the 163 

Imitation 172 

Inferences 126 

Inflection  of  voice 1 82 

Intensive  preaching 205 

Interrogative   method I02 

Interrogatives,  use  of 62 

Introduction,  the 119 

Invention 1 7 

Invention  of  illustrations 163 

Keryctics 14 

Knowledge  of  the  Bible 55 

"  men 60 

Language 141 

Lenten  texts  43 

Library,  the  preacher's 58 

Limited  themes 54 

Lip,  the  preacher's 192 

Lisping 188 

Luther's  discovery 39 

"         rule  in  oratory 202 

Main  divisions 67 

Martyretics  15 

Material  for  sermons 55 

Memorandum  of  texts 46 

Memorizing  sermons 197 

"  sketches... 202 

Metaphors,  use  of. 159 

Methods  of  delivery 196 

"  division 80 

Miracles  spiritualized 32 

Models,  study  of 172 

National  topics 25 

Nature  studied 60 

Natural  voice 180 

Needs  of  the  congregation...  24 

Neglected  subjects 26 


PAGB 

Old  Testament  texts 31,  33 

Oratory  of  the  pulpit 175 

Origin  of  the  theme 48 

Original  information 58 

Original  Scripture 56 

Originality  in  preaching 1 66 

Other  men's  sermons 58,  173 

Parts  of  Homiletics 17 

Parallel  passages 57,  75 

Pauses  in  delivery 187 

Pericopes  as  texts 36 

Personalities  in  preaching...  208 
Personality  of   the   preacher 

117,  172 

Perspicuity 146 

Philosophy  and  science 59 

Phraseology  in  division... 84,  1 16 

Pitch  of  the  voice 181 

Plagiarism 1 74 

Poetry,  value  of, 59,  132 

Political  sermons 25 

Positive  preaching 206 

Postils 13 

Posture 189 

Prayer,  importance  of 63 

Preacher  and  people 209 

Precision  in  style 142 

Pronunciation 184 

Proposition  al  method 96 

Propriety  in  language I41 

Provincialisms 187 

Purity  of  style 143 

Purpose  of  preaching 204 

Reading  sermons 196 

Recapitulation 126 

Reinhard's  themes 49 

"  conclusion 131 

Repeating  sermons  209 

Rules  for  divisions 67 

"  gestures 194 

Sacred  oratory 176 

Scripture  illustrations 162 

Selection  of  texts  27 

Self-knov?ledge 61 

Sentences,  formation  of. 145 


INDEX. 


215 


PAGB 

Sensational  preaching 21 

Sermons    created   or  discov- 
ered   17 

Sermons  made  indispensable.  210 

Signs  in  division 72 

Simplicity  of  style 158 

Sources  of  intelligence 171 

Stammering 1 88 

Style  in  composition 137 

Subdivisions 70 

Subjects  to  be  avoided 20 

"          "       chosen 23 

Suggestive  sermons 207 

Synthetical  method 89 

Texts,  use  of. 27 

"       rules  concerning 27—46 

"       should    be    God's 

words 35 

"       length  of 29 

"       new  and  old 45 

Textual  division 80 


PAGE 

Three  elements  in  sermons...  205 

The  theme  of  the  sermon 47 

Themes,  rules  for 52 

Tones  of  the  voice 1 80 

Topical  divisions 94 

"       method 89 

Topico-textual  method 115 

Translated  sermons 174 

Unity  in  sermons. ..90,  148,  157 

Unpopular  truths 211 

Utterance 183 

Variety  of  method 114,  200 

Versions,  use  of  various 57 

Vigor  in  style I49 

Voice,  the 1 77 

Words,  choice  of 140 

Writing,  rules  for 139 

Written  sermons 136,  196 

Wrong  texts 30 


Date  Due 

D  20  W 

^iOXf^""^^'^ 

ff 

» 

i-.IWBB^^^^^ 

p» 

■llM^ g|gy« 

ftj^r 

■:  -  - 1 

<|) 

